Quotes about difference

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2015, Young African Leaders Initiative Presidential Summit Town Hall speech (August 2015)

6 July 1944
Variant translation: We all live with the objective of being happy, our lives are all different and yet the same.
(1942 - 1944)

Letter to the Master of University College, Oxford; published in J. R. Tanner (ed.) Private Correspondence and Miscellaneous Papers of Samuel Pepys, 1679-1703 (1926) p. 109. (1700)

Interview with Weird Tales (24 May 2007) http://weirdtales.net/wordpress/2007/05/24/george-rr-martin-on-magic-vs-science/
Context: I think that for science fiction, fantasy, and even horror to some extent, the differences are skin-deep. I know there are elements in the field, particularly in science fiction, who feel that the differences are very profound, but I do not agree with that analysis. I think for me it is a matter of the furnishings. An elf or an alien may in some ways fulfill the same function, as a literary trope. It’s almost a matter of flavor. The ice cream can be chocolate or it can be strawberry, but it’s still ice cream. The real difference, to my mind, is between romantic fiction, which all these genres are a part of, and mimetic fiction, or naturalistic fiction.

Sec. 102
Some Thoughts Concerning Education (1693)
Context: Begin therefore betimes nicely to observe your son's temper; and that, when he is under least restraint, in his play, and as he thinks out of your sight. See what are his predominate passions and prevailing inclinations; whether he be fierce or mild, bold or bashful, compassionate or cruel open or reserv'd, &c. For as these are different in him, so are your methods to be different, and your authority must hence take measures to apply itself different ways to him. These native propensities, these prevalencies of constitution, are not to be cur'd by rules, or a direct contest, especially those of them that are the humbler or meaner sort, which proceed from fear, and lowness of spirit: though with art they may be much mended, and turn'd to good purposes. But this be sure, after all is done, the bypass will always hang on that side that nature first plac'd it: And if you carefully observe the characters of his mind, now in the first scenes of his life, you will ever after be able to judge which way his thoughts lean, and what he aims at even hereafter, when, as he grows up, the plot thickens, and he puts on several shapes to act it.

Source: The Russian Revolution (1918), Chapter Six, "The Problem of Dictatorship"
Context: Freedom only for the supporters of the government, only for the members of one party – however numerous they may be – is no freedom at all. Freedom is always and exclusively freedom for the one who thinks differently. Not because of any fanatical concept of “justice” but because all that is instructive, wholesome and purifying in political freedom depends on this essential characteristic, and its effectiveness vanishes when “freedom” becomes a special privilege.

Preface of M. Quetelet
A Treatise on Man and the Development of His Faculties (1842)
Context: The tables of criminality for different ages, given in my published treatise, merit at least as much faith as the tables of mortality, and verify themselves within perhaps even narrower limits; so that crime pursues its path with even more constancy than death.... it is still betwixt the ages of twenty-one and twenty-five, that, all things being equal, the greatest number of persons are to be found in that position [of a criminal].

2016, Memorial Service for Fallen Dallas Police Officers (July 2016)
Context: [S]o much of the tensions between police departments and minority communities that they serve is because we ask the police to do too much and we ask too little of ourselves. As a society, we choose to underinvest in decent schools. We allow poverty to fester so that entire neighborhoods offer no prospect for gainful employment. We refuse to fund drug treatment and mental health programs. We flood communities with so many guns that it is easier for a teenager to buy a Glock than get his hands on a computer or even a book and then we tell the police “you’re a social worker, you’re the parent, you’re the teacher, you’re the drug counselor.” We tell them to keep those neighborhoods in check at all costs, and do so without causing any political blowback or inconvenience. Don’t make a mistake that might disturb our own peace of mind. And then we feign surprise when, periodically, the tensions boil over. We know these things to be true. They’ve been true for a long time. [... ] And if we cannot even talk about these things -- if we cannot talk honestly and openly not just in the comfort of our own circles, but with those who look different than us or bring a different perspective, then we will never break this dangerous cycle.

Timebends : A Life (1987)
Context: The Crucible became by far my most frequently produced play, both abroad and at home. Its meaning is somewhat different in different places and moments. I can almost tell what the political situation in a country is when the play is suddenly a hit there — it is either a warning of tyranny on the way or a reminder of tyranny just past.

Black Boy (1945)
Context: All my life I have done nothing but feel and cultivate my feelings; all their lives they had done nothing but strive for petty goals, the trivial material prizes of American life. We shared a common tongue, but my language was a different language from theirs.

Source: The Dream of a Ridiculous Man (1877), II
Context: Yes, I dreamed a dream, my dream of the third of November. They tease me now, telling me it was only a dream. But does it matter whether it was a dream or reality, if the dream made known to me the truth? If once one has recognized the truth and seen it, you know that it is the truth and that there is no other and there cannot be, whether you are asleep or awake. Let it be a dream, so be it, but that real life of which you make so much I had meant to extinguish by suicide, and my dream, my dream — oh, it revealed to me a different life, renewed, grand and full of power!

1850s, Speech at Peoria, Illinois (1854)
Context: Judge Douglas frequently, with bitter irony and sarcasm, paraphrases our argument by saying: "The white people of Nebraska are good enough to govern themselves, but they are not good enough to govern a few miserable negroes!"
Well! I doubt not that the people of Nebraska are and will continue to be as good as the average of people elsewhere. I do not say the contrary. What I do say is that no man is good enough to govern another man without that other's consent. I say this is the leading principle, the sheet-anchor of American republicanism. Our Declaration of Independence says: "We hold these truths to be self-evident: That all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed."
I have quoted so much at this time merely to show that, according to our ancient faith, the just powers of governments are derived from the consent of the governed. Now the relation of master and slave is pro tanto a total violation of this principle. The master not only governs the slave without his consent, but he governs him by a set of rules altogether different from those which he prescribes for himself. Allow ALL the governed an equal voice in the government, and that, and that only, is self-government.

God is Dead, Now Zen is the Only Living Truth (1989) YouTube video of the lecture http://www.youtube.com/watch?v=PBEIeRSLb8k
Context: It was good of Friedrich Nietzsche to declare God dead — I declare that he has never been born. It is a created fiction, an invention, not a discovery. Do you understand the difference between invention and discovery? A discovery is about truth, an invention is manufactured by you. It is man-manufactured fiction. Certainly it has given consolation, but consolation is not the right thing! Consolation is opium. It keeps you unaware of the reality, and life is flowing past you so quickly — seventy years will be gone soon. Anybody who gives you a belief system is your enemy, because the belief system becomes the barrier for your eyes, you cannot see the truth. The very desire to find the truth disappears. But in the beginning it is bitter if all your belief systems are taken away from you. The fear and anxiety which you have been suppressing for millennia, which is there, very alive, will surface immediately. No God can destroy it, only the search for truth and the experience of truth — not a belief — is capable of healing all your wounds, of making you a whole being. And the whole person is the holy person to me.

2014, Young Southeast Asian Leaders Initiative Town Hall Speech (November 2014)
Context: But what I said to the civil society groups is, yes, it is important to protect specific ethnic groups from discrimination. And it is natural in a democracy that ethnic groups organize among themselves to be heard in the halls of power. So in the United States, for example, as its democracy developed, the Irish in big cities, they came together and they built organizations, and they were able to promote the interests of Irish Americans. And African Americans, when they were seeking their freedom, you had organizations like the NAACP that promoted the interests of African Americans. So there's nothing wrong with groups organizing around ethnic identity, or around economic interests, or around regional concerns. That's how a democracy naturally works. You get with people who agree with you or who are like you to make sure that your concerns are heard. But what I said is that it is important for a democracy that people's identities are also a national identity. If you walk down the streets of New York City, you will see people looking more different than this group right here. You'll see blue-eyed, blonde people. You'll see dark-skinned, black people. You'll see Asians. You'll see Muslims. You'll see -- but if you ask any of those people, “What are you?” -- I'm American. Now I may be an African American or an Asian American or an Irish American, but the first thing I'll say is, I'm an American. And if you don't have that sense of national unity, then it's very hard for a country to succeed -- particularly a small country like Myanmar. If people think in terms of ethnic identity before national identity, then I think over time the country will start breaking apart and democracy will not work. So there has to be a sense of common purpose. But that's not an excuse then for majority groups to say, don’t complain, to ethnic minorities -- because the ethnic minorities may have some real complaints. And part of what is important for the majority groups to do -- if, in fact, you have a national identity, that means that you've got to be concerned with a minority also because it reflects badly on your country if somebody from a minority group is not being treated fairly. America could not live up to its potential until it treated its black citizens fairly. That's just a fact, that that was a stain on America when an entire group of people couldn't vote, or didn't have legal protections. Because it made all [[United States Declarations of Independence|the Declarations of Independence and Constitution and rule of law, it made that seem like an illusion. And so when the Civil Rights Movement happened in the United States, that wasn't just a victory for African Americans, that was a victory for America because what it showed was that the whole country was going to be concerned about everybody, not just about some people. And it was a victory for America's national identity that it was treating minorities fairly. And that's I think how every country in ASEAN, including Myanmar, needs to think about these problems. You need to respect people's differences. You need to be attentive to the grievances of minorities that may be discriminated against. But both the majority and the minority, the powerful and the powerless, also have to have a sense of national identity in order to be successful.

2016, Young Leaders of the Americas Initiative Town Hall (March 2016)
Context: And I think one of the things that's important for bringing about further progress is that we listen to each other and we understand our differences. I don't think it's necessary for us to all speak one language, or all have the same foods, or all have the same customs. But I do believe that there are some universal principles that are important. I believe that the most important principle is a very simple one that is at the heart of most of the world’s great religions, which is treat somebody the same way you’d want to be treated. And if you start with that basic premise, then we will continue to make progress. But I also think that in order for us to make progress, we have to have that fellow feeling and we have to combine that with the use of our brains and reason, and our intellect. […] That requires not just a strong heart, but also using our heads. And if we do those two things, then I feel confident that we'll make progress.

1970s, Remarks on pardoning Nixon (1974)
Context: My conscience tells me it is my duty, not merely to proclaim domestic tranquillity but to use every means that I have to insure it.
I do believe that the buck stops here, that I cannot rely upon public opinion polls to tell me what is right.
I do believe that right makes might and that if I am wrong, 10 angels swearing I was right would make no difference.
I do believe, with all my heart and mind and spirit, that I, not as President but as a humble servant of God, will receive justice without mercy if I fail to show mercy.
Finally, I feel that Richard Nixon and his loved ones have suffered enough and will continue to suffer, no matter what I do, no matter what we, as a great and good nation, can do together to make his goal of peace come true.

1900s, A Square Deal (1903)
Context: The average American knows not only that he himself intends to do what is right, but that his average fellow countryman has the same intention and the same power to make his intention effective. He knows, whether he be business man, professional man, farmer, mechanic, employer, or wage-worker, that the welfare of each of these men is bound up with the welfare of all the others; that each is neighbor to the other, is actuated by the same hopes and fears, has fundamentally the same ideals, and that all alike have much the same virtues and the same faults. Our average fellow citizen is a sane and healthy man who believes in decency and has a wholesome mind. He therefore feels an equal scorn alike for the man of wealth guilty of the mean and base spirit of [arrogance]] toward those who are less well off, and for the man of small means who in his turn either feels, or seeks to excite in others the feeling of mean and base envy for those who are better off. The two feelings, envy and arrogance, are but opposite sides of the same shield, but different developments of the same spirit.

1900s, Address at the Prize Day Exercises at Groton School (1904)
Context: I want to speak to you first of all as regards your duties as boys; and in the next place as regards your duties as men; and the two things hang together. The same qualities that make a decent boy make a decent man. They have different manifestations, but fundamentally they are the same. If a boy has not got pluck and honesty and common-sense he is a pretty poor creature; and he is a worse creature if he is a man and lacks any one of those three traits.

Variant translations:
Virtue and vice are not the same, even if they undergo the same torment.
The violence which assails good men to test them, to cleanse and purify them, effects in the wicked their condemnation, ruin, and annihilation.
The City of God (early 400s)
Context: Wherefore, though good and bad men suffer alike, we must not suppose that there is no difference between the men themselves, because there is no difference in what they both suffer. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them. For, stirred up with the same movement, mud exhales a horrible stench, and ointment emits a fragrant odor.

"The Nobel Evening Address" p. 115.
The Dalai Lama: A Policy of Kindness (1990)
Context: As a result of more contact with people from other traditions, as time passes I have firmed my conviction that all religions can work together despite fundamental differences in philosophy. Every religion aims at serving humanity. Therefore, it is possible for the various religions to work together to serve humanity and contribute to world peace. So, during these last few years, at every opportunity I try to develop closer relations with other religions.

2009, A World without Nuclear Weapons (April 2009)
Context: Now, I know that there are some who will question whether we can act on such a broad agenda. There are those who doubt whether true international cooperation is possible, given inevitable differences among nations. And there are those who hear talk of a world without nuclear weapons and doubt whether it's worth setting a goal that seems impossible to achieve.
But make no mistake: We know where that road leads. When nations and peoples allow themselves to be defined by their differences, the gulf between them widens. When we fail to pursue peace, then it stays forever beyond our grasp. We know the path when we choose fear over hope. To denounce or shrug off a call for cooperation is an easy but also a cowardly thing to do. That's how wars begin. That's where human progress ends.

Aphorism (1937), p. 38
Attributed in posthumous publications, Albert Einstein: The Human Side (1979)
Context: Body and soul are not two different things, but only two different ways of perceiving the same thing. Similarly, physics and psychology are only different attempts to link our experiences together by way of systematic thought.

1860s, First State of the Union address (1861)
Context: It has been said that one bad general is better than two good ones, and the saying is true if taken to mean no more than that an army is better directed by a single mind, though inferior, than by two superior ones at variance and cross-purposes with each other. And the same is true in all joint operations wherein those engaged can have none but a common end in view and can differ only as to the choice of means. In a storm at sea no one on board can wish the ship to sink, and yet not unfrequently all go down together because too many will direct and no single mind can be allowed to control.

Annotated Drawings by Eugene J. Martin: 1977-1978

1860s, On Democratic Government (1864)
Context: May I ask those who have not differed with me to join with me in this same spirit towards those who have? And now, let me close by asking three hearty cheers for our brave soldiers and seamen, and their gallant and skillful commanders.

I Ain't Got Time To Bleed (1999)
Context: I'm all for gun control, I just define it a little differently. If you can put 2 rounds into the same hole from 25 meters, that's gun control! If you're going to own a gun, you have an obligation to know what you're doing with it. When the Constitution gave us the right to bear arms, it also made us responsible for using them properly. It's not fair of us as citizens to lean more heavily on one side of that equation than on the other.
So I support waiting periods and training requirements for gun ownership, and I like the idea that it shouldn't be incredibly easy to get guns. I support the right to carry concealed weapons, but I think people who want a concealed-weapons permit need to pass a training and safety course. The Constitution calls for a "well-regulated militia." In other words, you need to know how to use your weapon, and practice with it.
Where I draw the line is at gun registration. A law that says that everybody who owns a gun has to be on record is too easy to abuse.

Postcard to Franz Overbeck, Sils-Maria (30 July 1881) as translated by Walter Kaufmann in The Portable Nietzsche (1954)
Context: I am utterly amazed, utterly enchanted! I have a precursor, and what a precursor! I hardly knew Spinoza: that I should have turned to him just now, was inspired by "instinct." Not only is his overtendency like mine—namely to make all knowledge the most powerful affect — but in five main points of his doctrine I recognize myself; this most unusual and loneliest thinker is closest to me precisely in these matters: he denies the freedom of the will, teleology, the moral world-order, the unegoistic, and evil. Even though the divergencies are admittedly tremendous, they are due more to the difference in time, culture, and science. In summa: my lonesomeness, which, as on very high mountains, often made it hard for me to breathe and make my blood rush out, is now at least a twosomeness. Strange! Incidentally, I am not at all as well as I had hoped. Exceptional weather here too! Eternal change of atmospheric conditions! — that will yet drive me out of Europe! I must have clear skies for months, else I get nowhere. Already six severe attacks of two or three days each. With affectionate love, Your friend.

Revolution (2014)
Context: The first thing is serenity. The agitation has to end. The itchy irritability, the restlessness, the wanting. So do the lows, the self-loathing, wretched, heavy-hearted, lead-gutted, teary-eyed, dry-mouthed misery. The pain. So do the highs. The wide-eyed, bilious highs, the cheek-chewing, trouble-brewing highs, the never-stopping-till-I-touch-the-sky highs, the up-at-dawn hitting-the-pipe highs, chasing, defacing, heart-racing highs, gagging, shagging, blagging highs. All the things we do to change the way we feel, the way the world looks and tastes: It’s all got to go. So courage is necessary. Courage to change yourself, the one thing you can change. Your attitude and actions. Neither the serenity nor the courage are available to you on your own; if they were, you would’ve found them by now—you’ve been pretty fastidious in your research. God, however you conceptualize him, will have to grant them to you. And whatever you conceptualize God as, with your human mind, your individual brain, made up of instinctive responses, training, and memories, however you conceptualize a power that’s beyond you and the decisions you’ve made so far, your conception will be extremely limited. Likely as limited as my cat’s conception of the Internet. The invisible network of interconnected portals that communicate data are beyond my cat’s comprehension. My cat’s inability to comprehend does not impede the Internet. The World Wide Web (which is incidentally quicker to say than “double-you, double-you, double-you-dot”) will continue to exist, regardless of my cat’s awareness. Pray, then, for wisdom, wisdom to know the difference between things we can change and things we can’t. Likely this will be a lifetime’s work, undertaken one day at a time. Which, for humans, is the way time happens. I don’t have to live the 25th of May 2022 yet. I might never have to. I only have to live in this moment. That’s why meditation comes in handy, and practicing it as a community has benefits too. How are we to achieve real change, conditions in which practices that lead to a different type of consciousness can plausibly be pursued?

1850s, Speech on the Dred Scott Decision (1857)
Context: In those days, as I understand, masters could, at their own pleasure, emancipate their slaves; but since then, such legal restraints have been made upon emancipation, as to amount almost to prohibition. In those days, Legislatures held the unquestioned power to abolish slavery in their respective States; but now it is becoming quite fashionable for State Constitutions to withhold that power from the Legislatures. In those days, by common consent, the spread of the black man's bondage to new countries was prohibited; but now, Congress decides that it will not continue the prohibition, and the Supreme Court decides that it could not if it would. In those days, our Declaration of Independence was held sacred by all, and thought to include all; but now, to aid in making the bondage of the negro universal and eternal, it is assailed, and sneered at, and construed, and hawked at, and torn, till, if its framers could rise from their graves, they could not at all recognize it. All the powers of earth seem rapidly combining against him. Mammon is after him; ambition follows, and philosophy follows, and the Theology of the day is fast joining the cry. They have him in his prison house; they have searched his person, and left no prying instrument with him. One after another they have closed the heavy iron doors upon him, and now they have him, as it were, bolted in with a lock of a hundred keys, which can never be unlocked without the concurrence of every key; the keys in the hands of a hundred different men, and they scattered to a hundred different and distant places; and they stand musing as to what invention, in all the dominions of mind and matter, can be produced to make the impossibility of his escape more complete than it is. It is grossly incorrect to say or assume, that the public estimate of the negro is more favorable now than it was at the origin of the government.

Introduction to the "Corners on the Curving Sky" section of the book Soulscript (1970) compiled by Jordan. These lines have been widely published in verse format as work misattributed to Gwendolyn Brooks, usually as a poem titled "Corners on the Curving Sky." One website http://web.archive.org/20090809112040/www.geocities.com/juscurious/anon.html indicated that Brooks had publicly repudiated the attribution of these lines to her, but the misattribution seems to have long remained largely unrecognized.
Context: Our earth is round, and, among other things, that means that you and I can hold completely different points of view and both be right. The difference of our positions will show stars in your window I cannot even imagine. Your sky may burn with light, while mine, at the same moment, spreads beautiful to darkness. Still we must choose how we separately corner the circling universe of our experience. Once chosen, our cornering will determine the message of any star and darkness we encounter. These poems speak to philosophy; they reveal the corners where we organize what we know.

Theoria motus corporum coelestium in sectionibus conicis solem ambientum (1809) Tr. Charles Henry Davis as Theory of the Motion of the Heavenly Bodies moving about the Sun in Conic Sections http://books.google.com/books?id=cspWAAAAMAAJ& (1857)
Context: The principle that the sum of the squares of the differences between the observed and computed quantities must be a minimum may, in the following manner, be considered independently of the calculus of probabilities. When the number of unknown quantities is equal to the number of the observed quantities depending on them, the former may be so determined as exactly to satisfy the latter. But when the number of the former is less than that of the latter, an absolutely exact agreement cannot be obtained, unless the observations possess absolute accuracy. In this case care must be taken to establish the best possible agreement, or to diminish as far as practicable the differences. This idea, however, from its nature, involves something vague. For, although a system of values for the unknown quantities which makes all the differences respectively less than another system, is without doubt to be preferred to the latter, still the choice between two systems, one of which presents a better agreement in some observations, the other in others, is left in a measure to our judgment, and innumerable different principles can be proposed by which the former condition is satisfied. Denoting the differences between observation and calculation by A, A’, A’’, etc., the first condition will be satisfied not only if AA + A’ A’ + A’’ A’’ + etc., is a minimum (which is our principle) but also if A4 + A’4 + A’’4 + etc., or A6 + A’6 + A’’6 + etc., or in general, if the sum of any of the powers with an even exponent becomes a minimum. But of all these principles ours is the most simple; by the others we should be led into the most complicated calculations.

Source: A Brief History of Time (1988), Ch. 1
Context: It has certainly been true in the past that what we call intelligence and scientific discovery have conveyed a survival advantage. It is not so clear that this is still the case: our scientific discoveries may well destroy us all, and even if they don’t, a complete unified theory may not make much difference to our chances of survival. However, provided the universe has evolved in a regular way, we might expect that the reasoning abilities that natural selection has given us would be valid also in our search for a complete unified theory, and so would not lead us to the wrong conclusions.

The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)]
Context: Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i. e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e. g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.

1860s, First Inaugural Address (1861)
Context: One section of our country believes slavery is right and ought to be extended, while the other believes it is wrong and ought not to be extended. This is the only substantial dispute. The fugitive-slave clause of the Constitution and the law for the suppression of the foreign slave trade are each as well enforced, perhaps, as any law can ever be in a community where the moral sense of the people imperfectly supports the law itself. The great body of the people abide by the dry legal obligation in both cases, and a few break over in each. This I think, can not be perfectly cured, and it would be worse in both cases after the separation of the sections than before. The foreign slave trade, now imperfectly suppressed, would be ultimately revived without restriction in one section, while fugitive slaves, now only partially surrendered, would not be surrendered at all by the other. Physically speaking, we can not separate. We can not remove our respective sections from each other nor build an impassable wall between them. A husband and wife may be divorced and go out of the presence and beyond the reach of each other, but the different parts of our country can not do this. They can not but remain face to face, and intercourse, either amicable or hostile, must continue between them, Is it possible, then, to make that intercourse more advantageous or more satisfactory after separation than before? Can aliens make treaties easier than friends can make laws? Can treaties be more faithfully enforced between aliens than laws can among friends? Suppose you go to war, you can not fight always; and when, after much loss on both sides and no gain on either, you cease fighting, the identical old questions, as to terms of intercourse, are again upon you.

2014, Address to European Youth (March 2014)
Context: Of course, neither the United States nor Europe are perfect in adherence to our ideals, nor do we claim to be the sole arbiter of what is right or wrong in the world. We are human, after all, and we face difficult choices about how to exercise our power. But part of what makes us different is that we welcome criticism, just as we welcome the responsibilities that come with global leadership.

Variant translations:
Virtue and vice are not the same, even if they undergo the same torment.
The violence which assails good men to test them, to cleanse and purify them, effects in the wicked their condemnation, ruin, and annihilation.
The City of God (early 400s)
Context: Wherefore, though good and bad men suffer alike, we must not suppose that there is no difference between the men themselves, because there is no difference in what they both suffer. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them. For, stirred up with the same movement, mud exhales a horrible stench, and ointment emits a fragrant odor.

The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)
Context: And now you’re facing a situation where the young Negro’s coming up. They don’t want to hear that "turn the-other-cheek" stuff, no. In Jacksonville, those were teenagers, they were throwing Molotov cocktails. Negroes have never done that before. But it shows you there’s a new deal coming in. There’s new thinking coming in. There’s new strategy coming in. It’ll be Molotov cocktails this month, hand grenades next month, and something else next month. It’ll be ballots, or it’ll be bullets. It’ll be liberty, or it will be death. The only difference about this kind of death—it’ll be reciprocal.

Book VIII, 8.96-[5]
History of the Peloponnesian War, Book VIII

Speech at MIT (1985), referring to his brother Bernard Vonnegut, and the choices available to scientists and the intelligent, to serve humanity, or to betray it, as published in Fates Worse Than Death (1991), Ch. 12
Various interviews
Context: My brother got his doctorate in 1938, I think. If he had gone to work in Germany after that, he would have been helping to make Hitler's dreams come true. If he had gone to work in Italy, he would have been helping to make Mussolini's dreams come true. If he had gone to work in Japan, he would have been helping to make Tojo's dreams come true. If he had gone to work in the Soviet Union, he would have been helping to make Stalin's dreams come true. He went to work for a bottle manufacturer in Butler, Pennsylvania, instead. It can make quite a difference not just to you but to humanity: the sort of boss you choose, whose dreams you help come true.
Hitler dreamed of killing Jews, Gypsies, Slavs, homosexuals, Communists, Jehovah's Witnesses, mental defectives, believers in democracy, and so on, in industrial quantities. It would have remained only a dream if it hadn't been for chemists as well educated as my brother, who supplied Hitler's executioners with the cyanide gas known as Zyklon B. It would have remained only a dream if architects and engineers as capable as my father and grandfather hadn't designed extermination camps — the fences, the towers, the barracks, the railroad sidings, and the gas chambers and crematoria — for maximum ease of operation and efficiency.

Stalin's article "Our purposes" Pravda #1, (22 January 1912)
Stalin's speeches, writings and authorised interviews

As quoted in An Interview with Jim Carrey: We talk to the comedy mastermind about his most reserved performance http://movies.ign.com/articles/498/498545p1.html by Jeff Otto IGN (12 March 2004)
Context: I like people. They're entertaining. I just may laugh at different things than most people. I laugh at mistakes. I laugh at how you recover from mistakes.

The Salmon of Doubt (2002)
Context: I am fascinated by religion. (That's a completely different thing from believing in it!) It has had such an incalculably huge effect on human affairs. What is it? What does it represent? Why have we invented it? How does it keep going? What will become of it? I love to keep poking and prodding at it. I've thought about it so much over the years that that fascination is bound to spill over into my writing.

My Autobiography (p. 271 Simon and Schuster 1964 edition)
Context: I am what I am: an individual, unique and different, with a lineal history of an ancestral promptings and urgings, a history of dreams, desires, and of special experiences, of all of which I am the sum total.

2011, Address on interventions in Libya (March 2011)
Context: When one of our airmen parachuted to the ground, in a country whose leader has so often demonized the United States — in a region that has such a difficult history with our country — this American did not find enemies. Instead, he was met by people who embraced him. One young Libyan who came to his aid said, “We are your friends. We are so grateful to those men who are protecting the skies.”
This voice is just one of many in a region where a new generation is refusing to be denied their rights and opportunities any longer. 
Yes, this change will make the world more complicated for a time. Progress will be uneven, and change will come differently to different countries. There are places, like Egypt, where this change will inspire us and raise our hopes. And then there will be places, like Iran, where change is fiercely suppressed. The dark forces of civil conflict and sectarian war will have to be averted, and difficult political and economic concerns will have to be addressed. 
The United States will not be able to dictate the pace and scope of this change. Only the people of the region can do that. But we can make a difference.

2011, Address on interventions in Libya (March 2011)
Context: When one of our airmen parachuted to the ground, in a country whose leader has so often demonized the United States — in a region that has such a difficult history with our country — this American did not find enemies. Instead, he was met by people who embraced him. One young Libyan who came to his aid said, “We are your friends. We are so grateful to those men who are protecting the skies.”
This voice is just one of many in a region where a new generation is refusing to be denied their rights and opportunities any longer. 
Yes, this change will make the world more complicated for a time. Progress will be uneven, and change will come differently to different countries. There are places, like Egypt, where this change will inspire us and raise our hopes. And then there will be places, like Iran, where change is fiercely suppressed. The dark forces of civil conflict and sectarian war will have to be averted, and difficult political and economic concerns will have to be addressed. 
The United States will not be able to dictate the pace and scope of this change. Only the people of the region can do that. But we can make a difference.

2014, Young Southeast Asian Leaders Initiative Town Hall Speech (November 2014)
Context: But I also think that from what I've heard, one of the reforms that will need to take place in universities here is to make sure that in all the departments there is the ability for universities and students to shape curriculums and to have access to information from everywhere around the world, and that it's not just a narrow process of indoctrination. Because the best universities are ones that teach you how to think not what to think, right? A good education is not just knowing facts, although you need to know facts. You need to know that two plus two is four; it's not five. That's an important fact. But you also need to know how to ask questions, and how to critically analyze a problem, and how to be able to distinguish between fact and opinion, and how to compare two different ideas.

Referring here to the controversial US presidential election of 2000
Quotes, DNC Address (2004)
Context: I'm going to be candid with you. I had hoped to be back here this week under different circumstances, running for re-election. But you know the old saying: you win some, you lose some. And then there's that little-known third category.
But I didn't come here tonight to talk about the past. After all, I don't want you to think that I lie awake at night counting and recounting sheep. I prefer to focus on the future, because I know from my own experience that America's a land of opportunity, where every little boy and girl has a chance to grow up and win the popular vote.

Novalis (1829)
Context: When we speak of the aim and Art observable in Shakespeare's works, we must not forget that Art belongs to Nature; that it is, so to speak, self-viewing, self-imitating, self-fashioning Nature. The Art of a well-developed genius is far different from the Artfulness of the Understanding, of the merely reasoning mind. Shakspeare was no calculator, no learned thinker; he was a mighty, many-gifted soul, whose feelings and works, like products of Nature, bear the stamp of the same spirit; and in which the last and deepest of observers will still find new harmonies with the infinite structure of the Universe; concurrences with later ideas, affinities with the higher powers and senses of man. They are emblematic, have many meanings, are simple and inexhaustible, like products of Nature; and nothing more unsuitable could be said of them than that they are works of Art, in that narrow mechanical acceptation of the word.

1860s, Letter to Alexander H. Stephens (1860)
Context: The South would be in no more danger in this respect than it was in the days of Washington. I suppose, however, this does not meet the case. You think slavery is right and should be extended; while we think slavery is wrong and ought to be restricted. That I suppose is the rub. It certainly is the only substantial difference between us.

Book III, Ch. V, p. 156.
Physics

Remarks after the Solvay Conference (1927)
Context: I feel very much like Dirac: the idea of a personal God is foreign to me. But we ought to remember that religion uses language in quite a different way from science. The language of religion is more closely related to the language of poetry than to the language of science. True, we are inclined to think that science deals with information about objective facts, and poetry with subjective feelings. Hence we conclude that if religion does indeed deal with objective truths, it ought to adopt the same criteria of truth as science. But I myself find the division of the world into an objective and a subjective side much too arbitrary. The fact that religions through the ages have spoken in images, parables, and paradoxes means simply that there are no other ways of grasping the reality to which they refer. But that does not mean that it is not a genuine reality. And splitting this reality into an objective and a subjective side won't get us very far.

Billy writing a letter to a newspaper describing the Tralfamadorians
Slaughterhouse-Five (1969)
Context: The most important thing I learned on Tralfamadore was that when a person dies he only appears to die. He is still very much alive in the past, so it is very silly for people to cry at his funeral. All moments, past, present and future, always have existed, always will exist. The Tralfamadorians can look at all the different moments just that way we can look at a stretch of the Rocky Mountains, for instance. They can see how permanent all the moments are, and they can look at any moment that interests them. It is just an illusion we have here on Earth that one moment follows another one, like beads on a string, and that once a moment is gone it is gone forever.
When a Tralfamadorian sees a corpse, all he thinks is that the dead person is in bad condition in the particular moment, but that the same person is just fine in plenty of other moments. Now, when I myself hear that somebody is dead, I simply shrug and say what the Tralfamadorians say about dead people, which is "So it goes."

1790s, Farewell Address (1796)
Context: The alternate domination of one faction over another, sharpened by the spirit of revenge, natural to party dissension, which in different ages and countries has perpetrated the most horrid enormities, is itself a frightful despotism. But this leads at length to a more formal and permanent despotism. The disorders and miseries, which result, gradually incline the minds of men to seek security and repose in the absolute power of an individual; and sooner or later the chief of some prevailing faction, more able or more fortunate than his competitors, turns this disposition to the purposes of his own elevation, on the ruins of Public Liberty.

2016, Memorial Service for Fallen Dallas Police Officers (July 2016)
Context: In the end, it's not about finding policies that work; it’s about forging consensus, and fighting cynicism, and finding the will to make change. Can we do this? Can we find the character, as Americans, to open our hearts to each other? Can we see in each other a common humanity and a shared dignity, and recognize how our different experiences have shaped us? And it doesn’t make anybody perfectly good or perfectly bad, it just makes us human.

I. 13, 78a.22
Posterior Analytics

Letter to Edward Newenham (20 October 1792) http://etext.lib.virginia.edu/etcbin/toccer-new2?id=WasFi32.xml&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=155&division=div1, these statements and one from a previous letter to Newenham seem to have become combined and altered into a misquotation of Washington's original statements to read:
1790s
Context: Of all the animosities which have existed among mankind, those which are caused by difference of sentiments in religion appear to be the most inveterate and distressing, and ought most to be deprecated. I was in hopes that the enlightened and liberal policy, which has marked the present age, would at least have reconciled Christians of every denomination so far that we should never again see the religious disputes carried to such a pitch as to endanger the peace of society.

Responsible Scientific Investigation and Application (1976)
Context: Without wanting to seem overly partisan, I would like simply to point out that the space program has by all standards become America's greatest generator of new ideas in science and technology. It is essentially an organization for opening new frontiers, physically and intellectually. Today we live in a different world because in 1958 Americans accepted the challenge of space and made the required national investment to meet it.
Young people today are learning a new science, but even more importantly, they are viewing the earth and man's relationship to it quite differently — and I think perhaps more humanly — than we did fifteen years ago. The space program is the first large scientific and technological activity in history that offers to bring the people of all nations together instead of setting them further apart.

2017, Farewell Address (January 2017)
Context: It falls to each of us to be those anxious, jealous guardians of our democracy; to embrace the joyous task we've been given to continually try to improve this great nation of ours. Because for all our outward differences, we, in fact, all share the same proud title, the most important office in a democracy: Citizen. Citizen.

Our America (1881)
Context: There can be no racial animosity, because there are no races. The theorist and feeble thinkers string together and warm over the bookshelf races which the well-disposed observer and the fair-minded traveller vainly seek in the justice of Nature where man's universal identity springs forth from triumphant love and the turbulent hunger for life. The soul, equal and eternal, emanates from bodies of different shapes and colors. Whoever foments and spreads antagonism and hate between the races, sins against humanity.

Variant translation: "Instead, we think the plans of our neighbors are as good as our own, and we can't work out whose chances at war are better in a speech. So we always make our preparations in action, on the assumption that our enemies know what they are doing. We should not build our hopes on the belief that they will make mistakes, but on our own careful foresight. And we should not think there is much difference between one man and another, except that the winner will be the one whose education was the most severe." Translation by Paul Woodruff.
Variant translation: "There is no need to suppose that human beings differ very much from one another: but it is true that the ones who come out on top are the ones who have been trained in the hardest school." Note: Some versions omit the "who have been".
Book I, 1.84-[4]
History of the Peloponnesian War, Book I

Remarks after the Solvay Conference (1927)
Context: I consider those developments in physics during the last decades which have shown how problematical such concepts as "objective" and "subjective" are, a great liberation of thought. The whole thing started with the theory of relativity. In the past, the statement that two events are simultaneous was considered an objective assertion, one that could be communicated quite simply and that was open to verification by any observer. Today we know that 'simultaneity' contains a subjective element, inasmuch as two events that appear simultaneous to an observer at rest are not necessarily simultaneous to an observer in motion. However, the relativistic description is also objective inasmuch as every observer can deduce by calculation what the other observer will perceive or has perceived. For all that, we have come a long way from the classical ideal of objective descriptions.
In quantum mechanics the departure from this ideal has been even more radical. We can still use the objectifying language of classical physics to make statements about observable facts. For instance, we can say that a photographic plate has been blackened, or that cloud droplets have formed. But we can say nothing about the atoms themselves. And what predictions we base on such findings depend on the way we pose our experimental question, and here the observer has freedom of choice. Naturally, it still makes no difference whether the observer is a man, an animal, or a piece of apparatus, but it is no longer possible to make predictions without reference to the observer or the means of observation. To that extent, every physical process may be said to have objective and subjective features. The objective world of nineteenth-century science was, as we know today, an ideal, limiting case, but not the whole reality. Admittedly, even in our future encounters with reality we shall have to distinguish between the objective and the subjective side, to make a division between the two. But the location of the separation may depend on the way things are looked at; to a certain extent it can be chosen at will. Hence I can quite understand why we cannot speak about the content of religion in an objectifying language. The fact that different religions try to express this content in quite distinct spiritual forms is no real objection. Perhaps we ought to look upon these different forms as complementary descriptions which, though they exclude one another, are needed to convey the rich possibilities flowing from man's relationship with the central order.

2015, Remarks to the Kenyan People (July 2015)

Source: The State — Its Historic Role (1897), I
Context: The State idea means something quite different from the idea of government. It not only includes the existence of a power situated above society, but also of a territorial concentration as well as the concentration in the hands of a few of many functions in the life of societies. It implies some new relationships between members of society which did not exist before the formation of the State. A whole mechanism of legislation and of policing has to be developed in order to subject some classes to the domination of others.
This distinction, which at first sight might not be obvious, emerges especially when one studies the origins of the State.

The Erasmus Reader (1990), pp. 140-141.
Handbook of the Christian Soldier (1503)

Remarks after the Solvay Conference (1927)
Context: I consider those developments in physics during the last decades which have shown how problematical such concepts as "objective" and "subjective" are, a great liberation of thought. The whole thing started with the theory of relativity. In the past, the statement that two events are simultaneous was considered an objective assertion, one that could be communicated quite simply and that was open to verification by any observer. Today we know that 'simultaneity' contains a subjective element, inasmuch as two events that appear simultaneous to an observer at rest are not necessarily simultaneous to an observer in motion. However, the relativistic description is also objective inasmuch as every observer can deduce by calculation what the other observer will perceive or has perceived. For all that, we have come a long way from the classical ideal of objective descriptions.
In quantum mechanics the departure from this ideal has been even more radical. We can still use the objectifying language of classical physics to make statements about observable facts. For instance, we can say that a photographic plate has been blackened, or that cloud droplets have formed. But we can say nothing about the atoms themselves. And what predictions we base on such findings depend on the way we pose our experimental question, and here the observer has freedom of choice. Naturally, it still makes no difference whether the observer is a man, an animal, or a piece of apparatus, but it is no longer possible to make predictions without reference to the observer or the means of observation. To that extent, every physical process may be said to have objective and subjective features. The objective world of nineteenth-century science was, as we know today, an ideal, limiting case, but not the whole reality. Admittedly, even in our future encounters with reality we shall have to distinguish between the objective and the subjective side, to make a division between the two. But the location of the separation may depend on the way things are looked at; to a certain extent it can be chosen at will. Hence I can quite understand why we cannot speak about the content of religion in an objectifying language. The fact that different religions try to express this content in quite distinct spiritual forms is no real objection. Perhaps we ought to look upon these different forms as complementary descriptions which, though they exclude one another, are needed to convey the rich possibilities flowing from man's relationship with the central order.

2015, Address to the People of India (January 2015)
Context: The peace we seek in the world begins in human hearts. And it finds its glorious expression when we look beyond any differences in religion or tribe, and rejoice in the beauty of every soul. [... ] Do we act with compassion and empathy. [... ] we have to guard against any efforts to divide ourselves along sectarian lines or any other lines.

"The Making of a Scientist," p. 14 <!-- Feynman used variants of this bird story repeatedly: (1) "What is Science?", presented at the fifteenth annual meeting of the National Science Teachers Association, in New York City (1966) published in The Physics Teacher, volume 7, issue 6 (1969), p. 313-320. (2) Interview for the BBC TV Horizon program "The Pleasure of Finding Things Out" (1981), published in Christopher Sykes, No Ordinary Genius: The Illustrated Richard Feynman (1994), p. 27. -->
What Do You Care What Other People Think? (1988)
Context: You can know the name of that bird in all the languages of the world, but when you're finished, you'll know absolutely nothing whatever about the bird. You'll only know about humans in different places, and what they call the bird. … I learned very early the difference between knowing the name of something and knowing something.

Sometimes quoted in grammatically corrected form as "They always become a little different immediately after they are expressed..." but the apparent editing error here is retained in the published versions of this translation.
Siddhartha (1922)
Context: Words do not express thoughts very well. They always become a little different immediately after they are expressed, a little distorted, a little foolish. And yet it also pleases me and seems right that what is of value and wisdom to one man seems nonsense to another.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 26-27

The Analysis of Mind (1921), Lecture IX: Memory, p. 159
1920s
Context: There is no logical impossibility in the hypothesis that the world sprang into being five minutes ago, exactly as it then was, with a population that "remembered" a wholly unreal past. There is no logically necessary connection between events at different times; therefore nothing that is happening now or will happen in the future can disprove the hypothesis that the world began five minutes ago.

2015, Remarks to the United Nations General Assembly (September 2015)

In a letter to his sister Willemien, c. 21 October 1889, from Saint-Rémy-de-Provence, http://vangoghletters.org/vg/letters/let812/letter.html
Vincent refers in this quote to his late painting 'Ward in the hospital'
1880s, 1889
Context: Now I'm working on [a painting of the hospital ward https://upload.wikimedia.org/wikipedia/commons/5/5d/Ward_in_the_Hospital_in_Arles.jpg. In the foreground a big black stove around which a few grey or black shapes of patients, then behind the very long ward, tiled with red with the two rows of white beds, the walls white, but a lilac or green white, and the windows with pink curtains, with green curtains, and in the background two figures of nuns in black and white. The ceiling is violet with large beams. I had read an article on Dostoevsky, who had written a book, 'Souvenirs de la maison des morts' and that spurred me on to begin work again on a large study that I'd begun in the fever ward in Arles. But it's annoying to paint figures without models. I've read another of Carmen Sylva's ideas, which is very true: when you suffer a lot – you see everybody at a great distance, and as if at the far end of an immense arena – the very voices seem to come from a long way off. I've experienced this in these crises to such a point that all the people I see then seem to me, even if I recognize them – which isn't always the case – to come from very far away and to be entirely different from what they are in reality..

Source: The Montessori Method (1912), Ch. 1 : A Critical Consideration of the New Pedagogy in its Relation to Modern Science, p. 7.
Context: To prepare teachers in the method of the experimental sciences is not an easy matter. When we shall have instructed them in anthropometry and psychometry in the most minute manner possible, we shall have only created machines, whose usefulness will be most doubtful. Indeed, if it is after this fashion that we are to initiate our teachers into experiment, we shall remain forever in the field of theory. The teachers of the old school, prepared according to the principles of metaphysical philosophy, understood the ideas of certain men regarded as authorities, and moved the muscles of speech in talking of them, and the muscles of the eye in reading their theories. Our scientific teachers, instead, are familiar with certain instruments and know how to move the muscles of the hand and arm in order to use these instruments; besides this, they have an intellectual preparation which consists of a series of typical tests, which they have, in a barren and mechanical way, learned how to apply.
The difference is not substantial, for profound differences cannot exist in exterior technique alone, but lie rather within the inner man. Not with all our initiation into scientific experiment have we prepared new masters, for, after all, we have left them standing without the door of real experimental science; we have not admitted them to the noblest and most profound phase of such study, — to that experience which makes real scientists.

Letter to the Grand Duchess Christina (1615)
Context: The passage of time has revealed to everyone the truths that I previously set forth; and, together with the truth of the facts, there has come to light the great difference in attitude between those who simply and dispassionately refused to admit the discoveries to be true, and those who combined with their incredulity some reckless passion of their own. Men who were well grounded in astronomical and physical science were persuaded as soon as they received my first message. There were others who denied them or remained in doubt only because of their novel and unexpected character, and because they had not yet had the opportunity to see for themselves. These men have by degrees come to be satisfied. But some, besides allegiance to their original error, possess I know not what fanciful interest in remaining hostile not so much toward the things in question as toward their discoverer. No longer being able to deny them, these men now take refuge in obstinate silence, but being more than ever exasperated by that which has pacified and quieted other men, they divert their thoughts to other fancies and seek new ways to damage me.<!-- ¶4

Book II, 2.40-[3]
History of the Peloponnesian War, Book II

Zen Masters : The Wisdom of Frank Zappa (2003)
Context: Fact of the matter is, there is no hip world, there is no straight world. There's a world, you see which has people in it who believe a variety of different things. Everybody believes in something and everybody, by virtue of the fact that they believe in something, use that something to support their own existence.

The Ballot or the Bullet (1964), Speech in Detroit, Michigan (12 April 1964)
Context: Islam is my religion, but I believe my religion is my personal business. It governs my personal life, my personal morals. And my religious philosophy is personal between me and the God in whom I believe; just as the religious philosophy of these others is between them and the God in whom they believe. And this is best this way. Were we to come out here discussing religion, we’d have too many differences from the outstart and we could never get together. [... ] If we bring up religion, we’ll be in an argument, and the best way to keep away from arguments and differences, as I said earlier, put your religion at home in the closet. Keep it between you and your God. Because if it hasn’t done anything more for you than it has, you need to forget it anyway.

Twenty Year Vision for America (2004)
Context: As with science and technology, there could be a dark side of globalization, in which progress for some means poverty for others, as jobs and opportunities ebb and flow, securities and currencies fluctuate in value, and the tension between private profit and public good persists. But surely these are risks that we can manage in a world with an America more attuned to its larger purpose and responsibilities.
The final frontier is perhaps the most difficult, but it's also the most important — and that's the frontier of the human spirit. For too long, people have allowed differences on the surface — differences of color, ethnicity, and gender — to tear apart the common bonds they share. And the human spirit suffers as a result.
Imagine a world in which we saw beyond the lines that divide us, and celebrated our differences, instead of hiding from them. Imagine a world in which we finally recognized that, fundamentally, we are all the same. And imagine if we allowed that new understanding to build relations between people and between nations.
Our goal for the next twenty years should be to finally recognize that our differences are our greatest strength. That's true not only here in America, but in all parts of the world, where we've allowed historic rifts to poison the well of opportunity. They've arisen from the natural prides and passion of humanity. Only when we recognize that — when we respect the human spirit — will we be a great nation and a great world. These are the steps we must take in the next twenty years, as we reach out for the newest frontiers.

The Notebooks of Leonardo da Vinci (1883), IX The Practice of Painting
Context: The eye, which is called the window of the soul, is the principal means by which the central sense can most completely and abundantly appreciate the infinite works of nature; and the ear is the second, which acquires dignity by hearing of the things the eye has seen. If you, historians, or poets, or mathematicians had not seen things with your eyes you could not report of them in writing. And if you, O poet, tell a story with your pen, the painter with his brush can tell it more easily, with simpler completeness and less tedious to be understood. And if you call painting dumb poetry, the painter may call poetry blind painting. Now which is the worse defect? to be blind or dumb? Though the poet is as free as the painter in the invention of his fictions they are not so satisfactory to men as paintings; for, though poetry is able to describe forms, actions and places in words, the painter deals with the actual similitude of the forms, in order to represent them. Now tell me which is the nearer to the actual man: the name of man or the image of the man. The name of man differs in different countries, but his form is never changed but by death.

Fourth Lincoln-Douglas Debate (Charleston, 18 September 1858)
1850s, Lincoln–Douglas debates (1858)
Context: While I was at the hotel to-day, an elderly gentleman called upon me to know whether I was really in favor of producing perfect equality between the negroes and white people. While I had not proposed to myself on this occasion to say much on that subject, yet as the question was asked me, I thought I would occupy perhaps five minutes in saying something in regard to it. I will say then that I am not, nor ever have been, in favor of bringing about in any way the social and political equality of the white and black races, that I am not, nor ever have been, in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say in addition to this that there is a physical difference between the white and black races which I believe will forever forbid the two races living together on terms of social and political equality. And inasmuch as they cannot so live, while they do remain together there must be the position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race. I say upon this occasion I do not perceive that because the white man is to have the superior position the negro should be denied every thing. I do not understand that because I do not want a negro woman for a slave I must necessarily want her for a wife. My understanding is that I can just let her alone. I am now in my fiftieth year, and I certainly never had a black woman for either a slave or a wife. So it seems to me quite possible for us to get along without making either slaves or wives of negroes. I will add to this that I have never seen, to my knowledge, a man, woman, or child who was in favor of producing a perfect equality, social and political, between negroes and white men... I have never had the least apprehension that I or my friends would marry negroes if there was no law to keep them from it, but as Judge Douglas and his friends seem to be in great apprehension that they might, if there were no law to keep them from it, I give him the most solemn pledge that I will to the very last stand by the law of this State, which forbids the marrying of white people with negroes.

As quoted in The Life and Public Service of Abraham Lincoln (1865) by Henry J. Raymond
Posthumous attributions
Context: If I were to try to read, much less answer, all the attacks made on me, this shop might as well be closed for any other business. I do the very best I know how — the very best I can; and I mean to keep doing so until the end. If the end brings me out all right, what's said against me won't amount to anything. If the end brings me out wrong, ten angels swearing I was right would make no difference.

1860s, Letter to James C. Conkling (1863)
Context: You dislike the emancipation proclamation; and, perhaps, would have it retracted. You say it is unconstitutional — I think differently. I think the constitution invests its commander-in-chief, with the law of war, in time of war. The most that can be said, if so much, is, that slaves are property. Is there — has there ever been — any question that by the law of war, property, both of enemies and friends, may be taken when needed? And is it not needed whenever taking it, helps us, or hurts the enemy? Armies, the world over, destroy enemies' property when they can not use it; and even destroy their own to keep it from the enemy. Civilized belligerents do all in their power to help themselves, or hurt the enemy, except a few things regarded as barbarous or cruel. Among the exceptions are the massacre of vanquished foes, and non-combatants, male and female.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: Between two absolutely different spheres, as between subject and object, there is no causality, no correctness, and no expression; there is, at most, an aesthetic relation: I mean, a suggestive transference, a stammering translation into a completely foreign tongue — for which I there is required, in any case, a freely inventive intermediate sphere and mediating force. "Appearance" is a word that contains many temptations, which is why I avoid it as much as possible. For it is not true that the essence of things "appears" in the empirical world. A painter without hands who wished to express in song the picture before his mind would, by means of this substitution of spheres, still reveal more about the essence of things than does the empirical world. Even the relationship of a nerve stimulus to the generated image is not a necessary one. But when the same image has been generated millions of times and has been handed down for many generations and finally appears on the same occasion every time for all mankind, then it acquires at last the same meaning for men it would have if it were the sole necessary image and if the relationship of the original nerve stimulus to the generated image were a strictly causal one. In the same manner, an eternally repeated dream would certainly be felt and judged to be reality. But the hardening and congealing of a metaphor guarantees absolutely nothing concerning its necessity and exclusive justification.

"Psych Sleuth : Margaret Singer has made history delving into the psychology of brainwashing", in The San Francisco Chronicle (26 May 2002) http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2002/05/26/CM67534.DTL&ao=all
2002
Context: Just look up to the sky and talk to God yourself. You don't need an organization to do that. …They're all the same, really, these groups — they prey on the most lonely, vulnerable people they can find, cage you with your own mind through guilt and fear, cut you off from everyone you knew before, and when they're done doing that, they don't need armed guards to keep you. You're afraid that if you leave, your parents will die, you will die, your life will be ruined. Flim-flam men, pimps, sharpsters — that's what they are. Liars. Tricksters. It's been the same ever since Eve got the apple, and I doubt it will ever change. A real religion is truthful, you can come or go from it if you wish. And most importantly, there is no one leader claiming he is a god. Big, big difference.

Source: Three Guineas (1938), Ch. 1, p. 18
Context: Though we see the same world, we see it through different eyes. Any help we can give you must be different from that you can give yourselves, and perhaps the value of that help may lie in the fact of that difference.

When the divine heat of love has drawn out all the moisture, heaviness, unfitness, then this holy food plunges such a one into the life of God. As Our Lord himself said to St Augustine, "I am the food of the strong: believe and feast on me. You will not change me into yourself; rather you will be changed into me".
Sermons, From Our Daily Bread

Source: The Political Doctrine of Fascism (1925), p. 111

In Is the Qur'an God's Word? https://www.youtube.com/watch?v=9RuQMD4yYWg

Letter to Swami Shraddhananda, quoted in Arun Shourie - The World of Fatwas Or The Sharia in Action (2012, Harper Collins)

Letter to Edward Newenham (20 October 1792) http://etext.lib.virginia.edu/etcbin/toccer-new2?id=WasFi32.xml&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=155&division=div1, these statements and one from a previous letter to Newenham seem to have become combined and altered into a misquotation of Washington's original statements to read:
Religious controversies are always productive of more acrimony and irreconcilable hatreds than those which spring from any other cause. I had hoped that liberal and enlightened thought would have reconciled the Christians so that their religious fights would not endanger the peace of Society.
As misquoted in The Conservative Soul: How We Lost It, How to Get It Back (2006) by Andrew Sullivan, p. 131
1790s

Par l’art seulement, nous pouvons sortir de nous, savoir ce que voit un autre de cet univers qui n’est pas le même que le nôtre et dont les paysages nous seraient restés aussi inconnus que ceux qu’il peut y avoir dans la lune. Grâce à l’art, au lieu de voir un seul monde, le nôtre, nous le voyons se multiplier, et autant qu’il y a d’artistes originaux, autant nous avons de mondes à notre disposition, plus différents les uns des autres que ceux qui roulent dans l’infini et qui, bien des siècles après qu’est éteint le foyer dont il émanait, qu’il s’appelât Rembrandt ou Vermeer, nous envoient encore leur rayon spécial.<p>Ce travail de l’artiste, de chercher à apercevoir sous la matière, sous de l’expérience, sous des mots, quelque chose de différent, c’est exactement le travail inverse de celui que, à chaque minute, quand nous vivons détourné de nous-même, l’amour-propre, la passion, l’intelligence, et l’habitude aussi accomplissent en nous, quand elles amassent au-dessus de nos impressions vraies, pour nous les cacher entièrement, les nomenclatures, les buts pratiques que nous appelons faussement la vie.
Source: In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol. VII: The Past Recaptured (1927), Ch. III: "An Afternoon Party at the House of the Princesse de Guermantes"

Infinite Jest (1996)

Source: Terrorism and Communism (1920), Ch. 1