Source: Language, Truth, and Logic (1936), p. 49.
Context: The problem of induction is, roughly speaking, the problem of finding a way to prove that certain empirical generalizations which are derived from past experience will hold good also in the future. There are only two ways of approaching this problem on the assumption that it is a genuine problem, and it is easy to see that neither of them can lead to its solution.
Source: Precepts and Judgments (1919), p. 211
Context: A war not only arises, but derives its nature, from the political ideas, the moral sentiments, and the international relations obtaining at the moment when it breaks out.
This amounts to saying : try and know why and with the help of what you are going to act; then you will find out how to act.
Les Propheties (1555), Preface
Context: Perfect knowledge of such things cannot be acquired without divine inspiration, given that all prophetic inspiration derives its initial origin from God Almighty, then from chance and nature. Since all these portents are produced impartially, prophecy comes to pass partly as predicted. For understanding created by the intellect cannot be acquired by means of the occult, only by the aid of the zodiac, bringing forth that small flame by whose light part of the future may be discerned. We need god to prosper those without him will not.
“Opinions derived from long experience are exceedingly valuable”
Context: Opinions derived from long experience are exceedingly valuable, and outweigh all others, while they are consistent with facts and with each other; but they are worse than useless when they lead, as in this instance, to directly opposite opinions.
Post-Presidency, Nobel lecture (2002)
Context: The unchanging principles of life predate modern times. I worship Jesus Christ, whom we Christians consider to be the Prince of Peace. As a Jew, he taught us to cross religious boundaries, in service and in love. He repeatedly reached out and embraced Roman conquerors, other Gentiles, and even the more despised Samaritans.
Despite theological differences, all great religions share common commitments that define our ideal secular relationships. I am convinced that Christians, Muslims, Buddhists, Hindus, Jews, and others can embrace each other in a common effort to alleviate human suffering and to espouse peace.
But the present era is a challenging and disturbing time for those whose lives are shaped by religious faith based on kindness toward each other. We have been reminded that cruel and inhuman acts can be derived from distorted theological beliefs, as suicide bombers take the lives of innocent human beings, draped falsely in the cloak of God's will. With horrible brutality, neighbors have massacred neighbors in Europe, Asia, and Africa.
In order for us human beings to commit ourselves personally to the inhumanity of war, we find it necessary first to dehumanize our opponents, which is in itself a violation of the beliefs of all religions. Once we characterize our adversaries as beyond the scope of God's mercy and grace, their lives lose all value. We deny personal responsibility when we plant landmines and, days or years later, a stranger to us — often a child – is crippled or killed. From a great distance, we launch bombs or missiles with almost total impunity, and never want to know the number or identity of the victims.
The Need for Transcendence in the Postmodern World (1994)
Context: A modern philosopher once said: "Only a God can save us now."
Yes, the only real hope of people today is probably a renewal of our certainty that we are rooted in the earth and, at the same time, in the cosmos. This awareness endows us with the capacity for self-transcendence. Politicians at international forums may reiterate a thousand times that the basis of the new world order must be universal respect for human rights, but it will mean nothing as long as this imperative does not derive from the respect of the miracle of Being, the miracle of the universe, the miracle of nature, the miracle of our own existence. Only someone who submits to the authority of the universal order and of creation, who values the right to be a part of it and a participant in it, can genuinely value himself and his neighbors, and thus honor their rights as well.
Book VI: Ch. 8: Comparison of Washington and Bonaparte.
Mémoires d'outre-tombe (1848 – 1850)
Context: A degree of silence envelops Washington’s actions; he moved slowly; one might say that he felt charged with future liberty, and that he feared to compromise it. It was not his own destiny that inspired this new species of hero: it was that of his country; he did not allow himself to enjoy what did not belong to him; but from that profound humility what glory emerged! Search the woods where Washington’s sword gleamed: what do you find? Tombs? No; a world! Washington has left the United States behind for a monument on the field of battle.
Bonaparte shared no trait with that serious American: he fought amidst thunder in an old world; he thought about nothing but creating his own fame; he was inspired only by his own fate. He seemed to know that his project would be short, that the torrent which falls from such heights flows swiftly; he hastened to enjoy and abuse his glory, like fleeting youth. Following the example of Homer’s gods, in four paces he reached the ends of the world. He appeared on every shore; he wrote his name hurriedly in the annals of every people; he threw royal crowns to his family and his generals; he hurried through his monuments, his laws, his victories. Leaning over the world, with one hand he deposed kings, with the other he pulled down the giant, Revolution; but, in eliminating anarchy, he stifled liberty, and ended by losing his own on his last field of battle.
Each was rewarded according to his efforts: Washington brings a nation to independence; a justice at peace, he falls asleep beneath his own roof in the midst of his compatriots’ grief and the veneration of nations.
Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world’s anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn?
Washington’s Republic lives on; Bonaparte’s empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her.
Washington acted as the representative of the needs, the ideas, the enlightened men, the opinions of his age; he supported, not thwarted, the stirrings of intellect; he desired only what he had to desire, the very thing to which he had been called: from which derives the coherence and longevity of his work. That man who struck few blows because he kept things in proportion has merged his existence with that of his country: his glory is the heritage of civilisation; his fame has risen like one of those public sanctuaries where a fecund and inexhaustible spring flows.
Religious Belief and Public Morality (1984)
Context: Almost all Americans accept some religious values as a part of our public life. We are a religious people, many of us descended from ancestors who came here expressly to live their religious faith free from coercion or repression. But we are also a people of many religions, with no established church, who hold different beliefs on many matters.
Our public morality, then — the moral standards we maintain for everyone, not just the ones we insist on in our private lives — depends on a consensus view of right and wrong. The values derived from religious belief will not — and should not — be accepted as part of the public morality unless they are shared by the pluralistic community at large, by consensus.
That those values happen to be religious values does not deny them acceptability as a part of this consensus. But it does not require their acceptability, either.
Quote, First State of the Union Address (1865)
Context: Our Government springs from and was made for the people — not the people for the Government. To them it owes allegiance; from them it must derive its courage, strength, and wisdom. But while the Government is thus bound to defer to the people, from whom it derives its existence, it should, from the very consideration of its origin, be strong in its power of resistance to the establishment of inequalities. Monopolies, perpetuities, and class legislation are contrary to the genius of free government, and ought not to be allowed. Here there is no room for favored classes or monopolies; the principle of our Government is that of equal laws and freedom of industry. Wherever monopoly attains a foothold, it is sure to be a source of danger, discord, and trouble. We shall but fulfill our duties as legislators by according "equal and exact justice to all men," special privileges to none.
"The Righteousness of God" (1916) in The Word of God and the Word of Man (1928) as translated by Douglas Horton; this passage begins with a quote of Isaiah 40:3-5; often quoted alone has been the phrase following it: "Conscience is the perfect interpreter of life."
Context: "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed!" This is the voice of our conscience, telling us of the righteousness of God. And since conscience is the perfect interpreter of life, what it tells us is no question, no riddle, no problem, but a fact — the deepest, innermost, surest fact of life: God is righteous. Our only question is what attitude toward the fact we ought to take.
We shall hardly approach the fact with our critical reason. The reason sees the small and the larger but not the large. It sees the preliminary, but not the final, the derived but not the original, the complex but not the simple. It sees what is human but not what is divine.
We shall hardly be taught this fact by men.
Source: Success! (1977), p. 145
Context: Your chances of success are directly proportional to the degree of pleasure you derive from what you do. If you are in a job you hate, face the fact squarely and get out. You may earn a good living, you may have a safe career, but you will never be a success. Find out what you enjoy doing, and your chances of succeeding will be dramatically better. We play the game every day, sometimes without even recognizing that we're doing it. We compete with other people, or other teams, or other companies, not only because it is essential to business survival, but because we frankly enjoy competition. It's fun to be in the game, and it's even more fun to win.
§ 1.
Linear Associative Algebra (1882)
Context: The sphere of mathematics is here extended, in accordance with the derivation of its name, to all demonstrative research, so as to include all knowledge strictly capable of dogmatic teaching. Mathematics is not the discoverer of laws, for it is not induction; neither is it the framer of theories, for it is not hypothesis; but it is the judge over both, and it is the arbiter to which each must refer its claims; and neither law can rule nor theory explain without the sanction of mathematics. It deduces from a law all its consequences, and develops them into the suitable form for comparison with observation, and thereby measures the strength of the argument from observation in favor of a proposed law or of a proposed form of application of a law.
Mathematics, under this definition, belongs to every enquiry, moral as well as physical. Even the rules of logic, by which it is rigidly bound, could not be deduced without its aid. The laws of argument admit of simple statement, but they must be curiously transposed before they can be applied to the living speech and verified by, observation.
1770s, A Summary View of the Rights of British America (1774)
Book I, Part 25
Also known as Occam's razor or the principle of parsimony / economy (lex parsimoniae)
Richard McKeon (tr.) (1963), p. 150
Posterior Analytics
The Structure of the Universe: An Introduction to Cosmology (1949)
Context: The philosophical consequences of the General Theory of Relativity are perhaps more striking than the experimental tests. As Bishop Barnes has reminded us, "The astonishing thing about Einstein's equations is that they appear to have come out of nothing." We have assumed that the laws of nature must be capable of expression in a form which is invariant for all possible transformations of the space-time co-ordinates and also that the geometry of space-time is Riemannian. From this exiguous basis, formulae of gravitation more accurate than those of Newton have been derived. As Barnes points out...
The Tragic Sense of Life (1913), I : The Man of Flesh and Bone
Context: It appears to me to be indisputable that he who I am to-day derives, by a continuous series of states of consciousness, from him who was in my body twenty years ago. Memory is the basis of individual personality, just as tradition is the basis of the collective personality of a people. We live in memory, and our spiritual life is at bottom simply the effort of our memory to persist, to transform itself into hope, the effort of our past to transform itself into our future.
The Myth of the Machine (1967-1970), The Pentagon of Power (1970)
Context: If we are to prevent megatechnics from further controlling and deforming every aspect of human culture, we shall be able to do so only with the aid of a radically different model derived directly, not from machines, but from living organisms and organic complexes (ecosystems). What can be known about life only through the process of living — and so is part of even the humblest organisms — must be added to all the other aspects that can be observed, abstracted, measured. … Once an organic world picture is in the ascendant, the working aim of an economy of plenitude will be not to feed more human functions into the machine, but to develop further man's incalculable potentialities for self-actualization and self-transendence, taking back into himself deliberately many of the activities he has too supinely surrendered into the mechanical system. <!-- p. 395
Part Troll (2004)
As quoted in Physics by Aristotle, as translated by John Burnet http://www.classicpersuasion.org/pw/burnet/egp.htm?pleaseget=14
Context: There cannot be a single, simple body which is infinite, either, as some hold, one distinct from the elements, which they then derive from it, nor without this qualification. For there are some who make this (i. e. a body distinct from the elements) the infinite, and not air or water, in order that the other things may not be destroyed by their infinity. They are in opposition one to another — air is cold, water moist, and fire hot—and therefore, if any one of them were infinite, the rest would have ceased to be by this time. Accordingly they say that what is infinite is something other than the elements, and from it the elements arise.
Attributed
Australians in a Nuclear War (1983)
Context: I have derived immense comfort, hope, faith, inspiration from a great American, the Cistercian monk-teacher-activist Thomas Merton. Initially a contemplative religious, Merton's spiritual drive was aimed at halting the dehumanization of man in contemporary society, a sickness he saw as leading to mass violence and ultimately nuclear war. War of any kind is abhorrent. Remember that since the end of World War II, over 40 million people have been killed by conventional weapons. So, if we should succeed in averting nuclear war, we must not let ourselves be sold the alternative of conventional weapons for killing our fellow men. We must cure ourselves of the habit of war.
Letter to John Quincy Adams (5 May 1816)
Context: I acknowledge myself a unitarian — Believing that the Father alone, is the supreme God, and that Jesus Christ derived his Being, and all his powers and honors from the Father. … There is not any reasoning which can convince me, contrary to my senses, that three is one, and one three.
Second Lecture, The Elements of the Theory of Probability, p. 30
Probability, Statistics And Truth - Second Revised English Edition - (1957)
Source: Reason: The Only Oracle Of Man (1784), Ch. XIII Section II - Of The Importance of the Exercise of Reason, and Practice of Morality, in order to the Happiness of Mankind
Context: An unjust composition never fails to contain error and falsehood. Therefore an unjust connection of ideas is not derived from nature, but from the imperfect composition of man. Misconnection of ideas is the same as misjudging, and has no positive existence, being merely a creature of the imagination; but nature and truth are real and uniform; and the rational mind by reasoning, discerns the uniformity, and is thereby enabled to make a just composition of ideas, which will stand the test of truth. But the fantastical illuminations of the credulous and superstitious part of mankind, proceed from weakness, and as far as they take place in the world subvert the religion of REASON, NATURE and TRUTH.
37 min 45 sec
Cosmos: A Personal Voyage (1990 Update), The Backbone of Night [Episode 7]
Context: There can be an infinite number of polygons, but only five regular solids. Four of the solids were associated with earth, fire, air and water. The cube for example represented earth. These four elements, they thought, make up terrestrial matter. So the fifth solid they mystically associated with the Cosmos. Perhaps it was the substance of the heavens. This fifth solid was called the dodecahedron. Its faces are pentagons, twelve of them. Knowledge of the dodecahedron was considered too dangerous for the public. Ordinary people were to be kept ignorant of the dodecahedron. In love with whole numbers, the Pythagoreans believed that all things could be derived from them. Certainly all other numbers.
So a crisis in doctrine occurred when they discovered that the square root of two was irrational. That is: the square root of two could not be represented as the ratio of two whole numbers, no matter how big they were. "Irrational" originally meant only that. That you can't express a number as a ratio. But for the Pythagoreans it came to mean something else, something threatening, a hint that their world view might not make sense, the other meaning of "irrational".
1930s, Obituary for Emmy Noether (1935)
Context: The efforts of most human-beings are consumed in the struggle for their daily bread, but most of those who are, either through fortune or some special gift, relieved of this struggle are largely absorbed in further improving their worldly lot. Beneath the effort directed toward the accumulation of worldly goods lies all too frequently the illusion that this is the most substantial and desirable end to be achieved; but there is, fortunately, a minority composed of those who recognize early in their lives that the most beautiful and satisfying experiences open to humankind are not derived from the outside, but are bound up with the development of the individual's own feeling, thinking and acting. The genuine artists, investigators and thinkers have always been persons of this kind. However inconspicuously the life of these individuals runs its course, none the less the fruits of their endeavors are the most valuable contributions which one generation can make to its successors.
Memoirs of J. Casanova de Seingalt (1894)
Context: My success and my misfortunes, the bright and the dark days I have gone through, everything has proved to me that in this world, either physical or moral, good comes out of evil just as well as evil comes out of good. My errors will point to thinking men the various roads, and will teach them the great art of treading on the brink of the precipice without falling into it. It is only necessary to have courage, for strength without self-confidence is useless. I have often met with happiness after some imprudent step which ought to have brought ruin upon me, and although passing a vote of censure upon myself I would thank God for his mercy. But, by way of compensation, dire misfortune has befallen me in consequence of actions prompted by the most cautious wisdom. This would humble me; yet conscious that I had acted rightly I would easily derive comfort from that conviction.
Aphorism 19
Novum Organum (1620), Book I
Context: There are and can be only two ways of searching into and discovering truth. The one flies from the senses and particulars to the most general axioms, and from these principles, the truth of which it takes for settled and immovable, proceeds to judgment and to the discovery of middle axioms. And this way is now in fashion. The other derives axioms from the senses and particulars, rising by a gradual and unbroken ascent, so that it arrives at the most general axioms last of all. This is the true way, but as yet untried.
As quoted by Mark Pitzke, 'Iran Is My True and Only Home' http://www.spiegel.de/international/world/iran-s-crown-prince-reza-pahlavi-iran-is-my-true-and-only-home-a-641984-2.html, August 12, 2009.
Interviews, 2009
Source: The Political Doctrine of Fascism (1925), pp. 108-109
Original: (de) Die tiefsten Probleme des modernen Lebens quellen aus dem Anspruch des Individuums, die Selbständigkeit und Eigenart seines Daseins gegen die Übermächte der Gesellschaft, des geschichtlich Ererbten, der äußerlichen Kultur und Technik des Lebens zu bewahren - die letzterreichte Umgestaltung des Kampfes mit der Natur, den der primitive Mensch um seine leibliche Existenz zu führen hat.
Source: The Metropolis and Mental Life (1903), p. 409
Speech https://api.parliament.uk/historic-hansard/commons/1817/may/09/roman-catholic-question#column_422 in the House of Commons (9 May 1817) rejecting Catholic Emancipation
Chief Secretary for Ireland
On fashioning a new sense of self in “Migrant State of Mind: A Q&A With Novelist Laila Lalami” https://www.thenation.com/article/laila-lalami-interview-the-other-americans/ in The Nation (2019 Apr 23)
Slobodan Milošević (2004) International Criminal Tribunal for the former Yugoslavia https://www.icty.org/x/cases/slobodan_milosevic/trans/en/041021DR.htm
Delta Autumn (p. 347)
Go Down, Moses (1942)
The History of Rome - Volume 2
[The Large-scale Structure of the Universe, 1980, Princeton Universe Press, xii, https://books.google.com/books?id=O_BPaHFtX1YC&pg=PR12]
Interview by Hanns Johst in Frankforter Volksblatt (January 27, 1934), quoted in David Schoenbaum, Hitler's Social Revolution: Class and Status in Nazi Germany, 1933–1939 (New York: NY, W. W. Norton & Company, 1997), p. 57
1930s
Page 107.
Thinking in Systems: A Primer (2008), Part two: systems and us
Source: 1780s, A Defence of the Constitutions of Government (1787), Ch. 1 Marchamont Nedham : The Right Constitution of a Commonwealth Examined"
1770s, Declaration of Independence (1776)
"The Ethics of Human Beings Toward Non-human Beings", p. 276
The Universal Kinship (1906), The Ethical Kinship
"Human Nature is Defective", speech to the Young People's Socialist League, The Chicago Tribune, 20 Oct. 1910
"Why I Am A Socialist", Princeton Alumni Weekly, 1928. Reprinted in Timothy Patrick McCarthy and John Campbell McMillian, The Radical Reader: A Documentary History of the American Radical Tradition, The New Press, 2011.
Speech to the Scottish Liberal Association, Edinburgh, 18 July 1909
Early career years (1898–1929)
1920s, Unveiling of Equestrian Statue of Bishop Francis Asbury, (Oct. 15, 1924)
Par pouvoir… je n’entends pas un système général de domination exercée par un élément ou un groupe sur un autre, et dont les effets, par dérivations successives, traversaient le corps social tout entier… il me semble qu’il faut comprendre d’abord la multiplicité de rapports de force qui sont immanents au domaine où ils s’exercent, et sont constitutifs de leur organisation ; le jeu qui par voie de luttes et d’affrontements incessants les transforme, les renforce, les inverse ; les appuis que ces rapports de force trouvent les uns dans les autres, de manière à former chaîne ou système, ou, au contraire, les décalages, les contradictions qui les isolent les uns des autres ; les stratégies enfin dans lesquelles ils prennent effet, et dont le dessin général ou la cristallisation institutionnelle prennent corps dans les appareils étatiques, dans la formulation de la loi, dans les hégémonies sociales. La condition de possibilité du pouvoir… il ne fait pas la chercher dans l’existence première d’un point central, dans un foyer unique de souveraineté d’où rayonneraient des formes dérivées et descendantes ; induisent sans cesse, par leur inégalité, des états de pouvoir, mais toujours locaux et instables. Omniprésence du pouvoir : non point parce qu’il aurait le privilège de tout regrouper sous son invincible unité, mais parce qu’il se produit à chaque instant, en tout point, ou plutôt dans toute relation d’un point à un autre. Le pouvoir est partout ; ce n’est pas qu’il englobe tout, c’est qu’il vient de partout.
Vol. I, p. 121-122.
History of Sexuality (1976–1984)
"From his Speech in Parliament on the Government of India Bill, 10 July 1833. Quoted from Koenraad Elst, The Argumentative Hindu (2012) Chapter 3
Part 2
Discourse on Voluntary Servitude (1548)
The end is the same for both, namely, the welfare of the individual members of society. The difference lies in the fact that liberalism would be guided to its goal by liberty, whereas socialism strives to attain it by the collective organization of production.
Source: The Political Doctrine of Fascism (1925), pp. 108-109
Stefan Aust, Terrorism in Germany: The Baader-Meinhof Phenomenon http://www.ghi-dc.org/files/publications/bulletin/bu043/45.pdf
Thus writes Blackstone, to whom let all honour be given for having so far outseen the ideas of his time; and, indeed, we may say of our time. A good antidote, this, for those political superstitions which so widely prevail. A good check upon that sentiment of power-worship which still misleads us by magnifying the prerogatives of constitutional governments as it once did those of monarchs. Let men learn that a legislature is not “our God upon earth,” though, by the authority they ascribe to it, and the things they expect from it, they would seem to think it is. Let them learn rather that it is an institution serving a purely temporary purpose, whose power, when not stolen, is at the best borrowed.
Pt. III, Ch. 19 : The Right to Ignore the State, § 2
Social Statics (1851)
—Sir William Wilson Hunter, .Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.
Michael Witzel – An Examination of his Review of my Book (2001)
Jane Sinnett, trans 1846 p. 47
The Vocation of Man (1800), Knowledge
Indeed, we must derive the relations of causality from experience; but we must not fail to correct and to complete our conception of these facts of experience by reflection.
Causality
Gesammelte Mathematische Werke (1876)
Congress Working Committee, in: p. 347.
About Zakir Hussain, Quest for Truth (1999)
Colonel Welsh, in "The Monarch musician"
About Swathi Thirunal
Jimmy Carter welcoming Ceaușescu (April 1978). [Muravchik, Joshua, Our Worst Ex-President, Commentary magazine., February 2007, http://www.commentarymagazine.com/cm/main/viewArticle.aip?id=10824&page=2]
About Ceaușescu
[Peter Barlow, Second report addressed to the directors and proprietors of the London and Birmingham Railway company, founded on an inspection of, and experiments made on the Liverpool and Manchester railway, B. Fellowes, 1835, 4]
Source: Reason: The Only Oracle Of Man (1784), Ch. XIII Section II - Of The Importance of the Exercise of Reason, and Practice of Morality, in order to the Happiness of Mankind
Perhaps there is some other way of salvaging the notion of ‘truth’ for application to whole theories, but this one will not do. There is, I think, no theory-independent way to reconstruct phrases like ‘really there’; the notion of a match between the ontology of a theory and its “real” counterpart in nature now seems to me illusive in principle. Besides, as a historian, I am impressed with the implausability of the view. I do not doubt, for example, that Newton’s mechanics improves on Aristotle’s and that Einstein’s improves on Newton’s as instruments for puzzle-solving. But I can see in their succession no coherent direction of ontological development. On the contrary, in some important respects, though by no means in all, Einstein’s general theory of relativity is closer to Aristotle’s than either of them is to Newton’s.
The Structure of Scientific Revolutions (1962), Postscript (1969)
As translated and quoted in John Freely, Before Galileo: The Birth of Modern Science in Medieval Europe (2012), in chapter 58, at an unspecified page.
Mysterium Cosmographicum (1596), Astronomia nova (1609)
page 23 https://books.google.com/books?id=hwpKAAAAIAAJ&pg=PA23
Relativity for All, London, 1922
Speech to a meeting of the Anti-Slavery Society held at Freemasons' Tavern (25 June 1824), quoted in Report of the Committee of the Society for the Mitigation and Gradual Abolition of Slavery Throughout the British Dominions, Volume I (1824), p. 77
1820s
“The word hero derives from the root *ser-, from which we also get the word “servant.””
Source: The Boy Crisis (2018), pp. 61
Inaugural address (1837)
Letter to William Weddell (31 January 1792), quoted in P. J. Marshall and John A. Woods (eds.), The Correspondence of Edmund Burke, Volume VII: January 1792–August 1794 (1968), pp. 52-53
1790s
Source: Dorothy Thompson’s Political Guide: A Study of American Liberalism and its Relationship to Modern Totalitarian States (1938), p. 78
Source: Speech in the House of Lords (6 July 1888), quoted in Michael Bentley, Lord Salisbury's World: Conservative Environments in Late-Victorian Britain (2001), p. 231
Of the Imperfection of The Chymist's Doctrine of Qualities (1675)
The Hidden Wisdom In The Holy Bible (1963), Volume III
"The Speedy Extinction of Evil and Misery", part VIII, pp. 93–94
Essays and Phantasies (1881)
"The Speedy Extinction of Evil and Misery", part V, pp. 79–80
Essays and Phantasies (1881)
A Republic of Innocent Dead Cannot Live https://nationalparty.ie/a-republic-of-innocent-dead-cannot-live/ (June 4, 2018)
"On Freedom of Speech and the Press", Pennsylvania Gazette (17 November 1737) http://books.google.de/books?id=HptPAQAAIAAJ&pg=PA431&dq=pillar.
1720s
Comment on a scene involving Baoyu with the maid Number Four in chapter 21, as reported and quoted by John Minford in Berkshire Dictionary of Chinese Biography, ed. Kerry Brown, Vol. III (Berkshire Publishing Group, 2017), p. 1109
Speech in Dundee (29 October 1890), quoted in The Times (30 october 1890), p. 4
1890s
Letter to his brother (1 June 1860), published in Letters and Journal of W. Stanley Jevons (1886), edited by Harriet A. Jevons, his wife, p. 151. https://archive.org/details/cu31924074297254/page/n168/mode/1up
Pages 164–165 https://books.google.com/books?id=pQARAAAAIAAJ&pg=PA164.
Music: An Art and a Language (1920), The Romantic Composers. Schubert and Weber (Ch. XII)
The Paradox of Choice (2004)
“The mourning of defeated peoples, while pathetic and tragic, is usually futile,” said Kelse.
Source: The Gray Prince (1975 [serialized 1974]), Chapter 16 (p. 159)
Source: American Constitutional Law (1978), Approaches to Constituitonal Analysis
Source: The Goblin Quest Series, Goblin Hero (2007), Chapter 1 (pp. 19-20)
Source: Humanity Comes of Age, A study of Individual and World Fulfillment (1950), Chapter XV The Essential Science of Breathing
1850s, Latter-Day Pamphlets (1850), The Present Time (February 1, 1850)
