Quotes about difference
page 72

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“If people who look different don't necessarily think differently, which they don't, then aren't they essentially discriminating against them by "embracing" them as being "diverse"?”

Maddox (1978) American internet writer

"Embrace diversity," and other bullshit phrases that don't mean anything. http://www.thebestpageintheuniverse.net/c.cgi?u=embrace
The Best Page in the Universe

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Donald J. Trump photo

“Investment planning and execution are two completely different animals.”

William J. Bernstein (1948) economist

Source: The Four Pillars of Investing (2002), Chapter 14, Getting Started, Keeping It Going, p. 293.

“Justice is closely connected to respect for rights. Modern writers discuss both subjects together with no suggestion that one might discuss one with the other. It was not always so. Greek political theory and Roman Law had sophisticated ideas about justice in its various aspects, but did not embrace our conception of individual rights. This may seem counter-intuitive. How could a society recognize someone as the owner of a piece of property without acknowledging an individual right? How does legitimate one-man­ rule, monarchy, differ from its illegitimate parody, tyranny, unless the lawful king has a right to the authority he exercises that the tyrant does not?
The answer is that property and authority were defined by law rather than our notion of individual rights. To own property was to be the person to whom the law accorded the privileges and immunities that locally defined ownership. To be a legitimate ruler was to be the person the law designated to rule. It is a commonplace that ancient notions of law accorded far more power over property to the family and other groups than modern notions of private property do. Even under the Roman Law, where ownership had an 'absolute' and sovereign character, property was not understood in the modern way; when the law told the judge to give a man his ius, this primarily meant that he should be treated as the law required. The 'subjective' understanding of rights, whereby the right-holder may stand on his rights or not as he chooses, was not a Roman notion.”

Alan Ryan (1940) British philosopher

Justice (1993)

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Muhammad bin Qasim photo

“Muhammad took the fort [of Rawar] and stayed there for two or three days. He put six thousand fighting men, who were in the fort, to the sword, and shot some with arrows. The other dependents and servants were taken prisoners, with their wives and children… When the number of the prisoners was calculated, it was found to amount to thirty thousand persons, amongst whom thirty were the daughters of chiefs, and one of them was Rai Dahir's sister's daughter, whose name was Jaisiya. They were sent to Hajjaj. The head of Dahir and the fifth part of the prisoners were forwarded in charge of Ka'ab, son of Mharak. When the head of Dahir, the women, and the property all reached Hajjaj, he prostrated himself before Allah, offered thanksgivings and praises… Hajjaj then forwarded the head, the umbrellas, and wealth, and the prisoners to Walid the Khalifa. When the Khalifa of the time had read the letter, he praised Almighty Allah. He sold some of those daughters of the chiefs, and some he granted as rewards. When he saw the daughter of Rai Dahir’s sister he was much struck with her beauty and charms, and began to bite his finger with astonishment…. It is said that after the conquest was effected and the affairs of the country were settled and the report of the conquest had reached Hajjaj, he sent a reply to the following effect. 'O my cousin! I received your life-inspiring letter. I was much pleased and overjoyed when it reached me. The events were recounted in an excellent and beautiful style, and I learnt that the ways and rules you follow are conformable to the Law. Except that you give protection to all, great and small alike, and make no difference between enemy and friend. God says, - Give no quarter to Infidels, but cut their throats. Then know that this is the command of the great God [Allah]. You shall not be too ready to grant protection, because it will prolong your work. After this, give no quarter to any enemy except to those who are of rank.”

Muhammad bin Qasim (695–715) Umayyad general

The Chach Nama, in: Elliot and Dowson, History of India as told by its own Historians, Volume I, p. 172-173. Also partially quoted in B.R. Ambedkar, Pakistan or The Partition of India (1946)
Quotes from The Chach Nama

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“In the first four centuries A. D. the world was full of Gnostics peddling special revelations, and, of course, Christ was only one of the Saviors: others were Baruch, Gamaliel, Tat (= the Egyptian god Toth), Seth (Egyptian god), Balaam, Ezechiel, Adam (whose books had just been discovered), Moses, Enoch, Marsanes, Nicotheus, Phosilampes, Mithra, Zoroaster, Zervan, et al., et al. In the early centuries of our era, the Near East was a Bedlam filled with the insane ravings of fakirs peddling their Saviors and their forged Gospels, and at this distance it is impossible to tell the difference between madmen, hallucinés who got visions of god from eating the sacred mushroom, Amanita muscaria, and shysters fleecing the yokels with mystic gabble. One cannot read much of the gibberish without feeling queasy and dizzy, but for a quick survey of the stuff that our holy men want to sweep under the rug, see Jean Doresse, Les livres secrets des Gnostiques d'Égypte, Paris, 1959, which surveys the books found at Chenoboskion a few years before. The one significant thing is that the peddlers of all forms of Gnosticism (including Christian cults before the Third Century) were almost all Jews. If you will look in your Scientific American for January 1973, pp. 80-87, you will note that the author has to admit that "it becomes increasingly evident that much of Gnosticism is probably of Jewish origin." He is naturally cautious, wary of offending God's Peculiar People. Although I admit that one cannot identify the race of some of the more prominent Salvation-hucksters, I think it significant that those whom one can identify racially always turn out to be Jews, and I would delete "much of" and "probably" in the author's statement.”

Revilo P. Oliver (1908–1994) American philologist

The Jewish Strategy, Chapter 12 "Christianity"
1990s, The Jewish Strategy (2001)

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“Many Japanese speak English. But they do not think our thoughts. They worship at other shrines; profess another creed; observe a different code. They can no more be moved by Christian pacifism than wolves by the bleating of sheep. We have to deal with a people whose values are in many respects altogether different from our own.”

Winston S. Churchill (1874–1965) Prime Minister of the United Kingdom

The Mission of Japan, Collier's, 20 February 1937.
Reproduced in The Collected Essays of Sir Winston Churchill, Vol I, Churchill at War, Centenary Edition (1976), Library of Imperial History, p. 365. ISBN 0903988429
The 1930s

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“The statement is made with certainty: a festival that does not get its life from worship, even though the connection in human consciousness be ever so small, is not to be found. To be sure, since the French Revolution, people have tried over and over to create artificial festivals without any connection with religious worship, or even against such worship, such as the "Brutus Festival" or "Labor Day," but they all demonstrate, through the forced and narrow character of their festivity, what religious worship provides to a festival. […] Clearer than the light of day is the difference between the living, rooted trees of genuine cultic festival and our artificial festivals that resemble those "maypoles," cut at the roots, and carted here and there, to be planted for some definite purpose. Of course we may have to prepare ourselves for the possibility that we are only at the dawn of an age of artificial festivals. Were we [in Germany] prepared for the possibility that the official forces, and especially the bearers of political power, would artificially create the appearance of the festive with so huge an expense in external arrangements? And that this seductive, scarcely delectable appearance of artificial "holidays" would be so totally lacking in the essential quality, that true and ultimate harmony with the world? And that such holidays would in fact depend on the suppression of that harmony and derive their dangerous seduction from that very fact?”

Josef Pieper (1904–1997) German philosopher

In the three rhetorical questions that end this quote, Pieper alludes to the Nazis' elaborately stage-managed "festivals", in particular the Nuremberg Rally, the subject of Leni Riefenstahl's classic propaganda documentary, Triumph of the Will.
Source: Leisure, the Basis of Culture (1948), Leisure, the Basis of Culture, pp. 51–52

“They first sallied forth in a body of about 500 persons to attack the market place of the village known as Poorwa, where they slaughtered a cow. With the blood of the animal they defiled a Hindu temple. Then they hung up the four quarters (of the cow) in the different parts of the market place. They maltreated and wounded an unfortunate Brahmin and threatened to make him a Muslim… The village of Laoghatty in the Nadia district was their next object attack. Here they commenced operations by the repetition of the same outrage to the religious feelings of the Hindus which they had committed at Poorwa, viz, the slaughter of a cow in that part of the village exclusively occupied by Hindu residents. But being opposed by Hardeb Ray, a principal inhabitant of the village, and a Brahmin, at the head of a party of villagers, an affray ensued in which one Debnath Ray was killed and Hardeb Ray and a number of villagers were severely wounded… Titu’s party went on increasing and with growing confidence they went on killing cows in different places, making raids on the neighbouring villages, forcing from the raiyats agreements to furnish grain, compelling many of them to profess conformity to the tenets of their sect… They openly proclaimed themselves masters of the country, asserting that the Mussalmans from whom the English usurped it, were the rightful owners of the empire… The rebels issued parwanas to the principal zamindars of the district. Their tenor was as follows: “This country is now given to our Deen Mohammed. You must, therefore, immediately send grain to the army.’ In a written report the magistrate of Nadia states that a paper written in Bengali and signed in Arabic characters, was put into his hand, purporting to be an order of Allah to the Pal Chowdhuries of Ranaghat to supply russud (rations) to the army of fakirs who were about to fight with the government.”

About the exploits of Titumir. Narahari Kaviraj, Wahabi And Faraizi Rebels of Bengal, New Delhi, 1982, Pp. 37-38, 43-44, 50-51. Quoted in Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

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“Cool how many layers of my mind there are to clear, each time I do it…& how different my world is then.”

David Allen (1945) American productivity consultant and author

12 February 2011 https://twitter.com/gtdguy/status/36269718428073984
Official Twitter profile (@gtdguy) https://twitter.com/gtdguy

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“Detente is a readiness to resolve differences and conflicts not by force, not by threats and sabre-rattling, but by peaceful means, at the conference table.”

Leonid Brezhnev (1906–1982) General Secretary of the Communist Party of the Soviet Union

As quoted in Brezhnev Reconsidered (2002)by Edwin Bacon, Mark Sandle, p. 99

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“.. to challenge the objective nature of being. The notion of being is presented here as relative rather than irrefutable: it is merely a projection of our minds, a whim of our thinking. The mind has the right to establish being wherever it cares to and for as long as it likes. There is no intrinsic difference between being and fantasy.”

Jean Dubuffet (1901–1985) sculptor from France

Quote in a letter of Dubuffet to Arnold Glimcher, as cited by Valery Oisteanu, Jean Dubuffet: The Last Two Years http://brooklynrail.org/2012/03/artseen/jean-dubuffet-the-last-two-years. The Brooklyn Rail, March 2012.
posthumous

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“America's business problem is that it is entering the twenty-first century with companies designed during the nineteenth century to work well in the twentieth. We need something entirely different”

Michael Hammer (1948–2008) American academic

Source: Reengineering the Corporation, 1993, p. 30; cited in: Huey B. Long (1995), New Dimensions in Self-Directed Learning, p. 323

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“All religions are the same: religion is basically guilt, with different holidays.”

Cathy Ladman (1955) American actor and comedian

quoted in [Dawkins, Richard, Richard Dawkins, The God Delusion, 2006, Bantam Press, ISBN 0-618-68000-4, "The Roots of Religion", pp. 167-168]

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“When men differ in any matter of belief, let them meet each other manfully.”

Francis Wayland (1796–1865) President of Brown University

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 162.

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“Do not think of knocking out another person's brains because he differs in opinion from you. It would be as rational to knock yourself on the head because you differ from yourself ten years ago.”

James Burgh (1714–1775) British politician

Variant in other editions: Do not think of knocking out another person's brains, because he differs in opinion from you; it will be as rational to knock yourself on the head because you differ from what you thought ten years ago.
The Dignity of Human Nature (1754)

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“Hui Shih was a man of many devices and his writings would fill five carriages. But his doctrines were jumbled and perverse and his words wide of the mark. His way of dealing with things may be seen from these sayings:
"The largest thing has nothing beyond it; it is called the One of largeness. The smallest thing has nothing within it; it is called the One of smallness."
"That which has no thickness cannot be piled up; yet it is a thousand li in dimension."
"Heaven is as low as earth; mountains and marshes are on the same level."
"The sun at noon is the sun setting. The thing born is the thing dying."
"Great similarities are different from little similarities; these are called the little similarities and differences. The ten thousand things are all similar and are all different; these are called the great similarities and differences."
"The southern region has no limit and yet has a limit."
"I set off for Yueh today and came there yesterday."
"Linked rings can be separated."
"I know the center of the world: it is north of Yen and south of Yueh."”

"Let love embrace the ten thousand things; Heaven and earth are a single body."
'With sayings such as these, Hui Shih tried to introduce a more magnanimous view of the world and to enlighten the rhetoricians.'
Zhuangzi, Ch. 33, as translated by Burton Watson (1968), p. 374; this contains the core of what has survived of Hui Shi's philosophy, most of the records of it having been eradicated in the vast "burning of books and burying of scholars" during the Legalism of the Qin dynasty.

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“The greatest pleasure in translating is precisely this feeling of spiritual closeness and spiritual merging with the translated author. Moreover this spiritual relation is different with every writer.”

Ventseslav Konstantinov (1940–2019) Bulgarian writer and Translator

As quoted in "From Bach to Kafka, or... about temptation - An interview by Emil Bassat http://darl.eu/intervie/84_05_30.htm" in Sofia News (30 May 1984).

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William John Macquorn Rankine photo

“A physical theory, like an abstract science, consists of definitions and axioms as first principles, and of propositions, their consequences; but with these differences:—first, That in an abstract science, a definition assigns a name to a class of notions derived originally from observation, but not necessarily corresponding to any existing objects of real phenomena, and an axiom states a mutual relation amongst such notions, or the names denoting them; while in a physical science, a definition states properties common to a class of existing objects, or real phenomena, and a physical axiom states a general law as to the relations of phenomena; and, secondly,—That in an abstract science, the propositions first discovered are the most simple; whilst in a physical theory, the propositions first discovered are in general numerous and complex, being formal laws, the immediate results of observation and experiment, from which the definitions and axioms are subsequently arrived at by a process of reasoning differing from that whereby one proposition is deduced from another in an abstract science, partly in being more complex and difficult, and partly in being to a certain extent tentative, that is to say, involving the trial of conjectural principles, and their acceptance or rejection according as their consequences are found to agree or disagree with the formal laws deduced immediately from observation and experiment.”

William John Macquorn Rankine (1820–1872) civil engineer

Source: "Outlines of the Science of Energetics," (1855), p. 121; Second paragraph

Larry Niven photo

“I asked him, “Do you know the difference between nude and naked?”
He shook his head.
“Nude is artistic. Naked is defenseless.””

Larry Niven (1938) American writer

Cloak of Anarchy (p. 124)
Short fiction, Tales of Known Space (1975)

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“Beautiful, ugly, impressive, disgusting, meaningless, grim, contradictory etc... It makes no difference, as long as it is life, vigorously pouring forth.”

Asger Jorn (1914–1973) Danish artist

Quote from: Ansigt til Ansigt [Face to Face], A-5, 1 (1944), p. 14
1940 - 1948, Various sources

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Michael Bloomberg photo

“Working collectively and collaboratively is the difference between mediocrity by yourself…or success as a team. You have to share the pain… and the responsibility… and if you do then you will also share in the rewards.”

Michael Bloomberg (1942) American businessman and politician, former mayor of New York City

Speech at Tufts University http://www.tufts.edu/home/feature/?p=commencement2007&p4=4
2007

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François Viète photo

“On symbolic use of equalities and proportions. Chapter II.
The analytical method accepts as proven the most famous [ as known from Euclid ] symbolic use of equalities and proportions that are found in items such as:
1. The whole is equal to the sum of its parts.
2. Quantities being equal to the same quantity have equality between themselves. [a = c & b = c => a = b]
3. If equal quantities are added to equal quantities the resulting sums are equal.
4. If equals are subtracted from equal quantities the remains are equal.
5. If equal equal amounts are multiplied by equal amounts the products are equal.
6. If equal amounts are divided by equal amounts, the quotients are equal.
7. If the quantities are in direct proportion so also are they are in inverse and alternate proportion. [a:b::c:d=>b:a::d:c & a:c::b:d]
8. If the quantities in the same proportion are added likewise to amounts in the same proportion, the sums are in proportion. [a:b::c:d => (a+c):(b+d)::c:d]
9. If the quantities in the same proportion are subtracted likewise from amounts in the same proportion, the differences are in proportion. [a:b::c:d => (a-c):(b-d)::c:d]
10. If proportional quantities are multiplied by proportional quantities the products are in proportion. [a:b::c:d & e:f::g:h => ae:bf::cg:dh]
11. If proportional quantities are divided by proportional quantities the quotients are in proportion. [a:b::c:d & e:f::g:h => a/e:b/f::c/g:d/h]
12. A common multiplier or divisor does not change an equality nor a proportion. [a:b::ka:kb & a:b::(a/k):(b/k)]
13. The product of different parts of the same number is equal to the product of the sum of these parts by the same number. [ka + kb = k(a+b)]
14. The result of successive multiplications or divisions of a magnitude by several others is the same regardless of the sequential order of quantities multiplied times or divided into that magnitude.
But the masterful symbolic use of equalities and proportions which the analyst may apply any time is the following:
15. If we have three or four magnitudes and the product of the extremes is equal to the product means, they are in proportion. [ad=bc => a:b::c:d OR ac=b2 => a:b::b:c]
And conversely
10. If we have three or four magnitudes and the first is to the second as the second or the third is to the last, the product of the extremes is equal to that of means. [a:b::c:d => ad=bc OR a:b::b:c => ac=b2]
We can call a proportion the establishment of an equality [equation] and an equality [equation] the resolution of a proportion.”

François Viète (1540–1603) French mathematician

From Frédéric Louis Ritter's French Tr. Introduction à l'art Analytique (1868) utilizing Google translate with reference to English translation in Jacob Klein, Greek Mathematical Thought and the Origin of Algebra (1968) Appendix
In artem analyticem Isagoge (1591)

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“So this is the difference between telling a story and being in one, he thought numbly, the fear.”

Source: The Name of the Wind (2007), Chapter 6, “The Price of Remembering” (p. 49)

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Anthony Giddens photo

“It is usually assumed that, in speaking, in the 1844 Manuscripts, of man’s “being reduced to the level of the animals,” and of man’s alienation from his “species-being” under the conditions of capitalist production, Marx is thinking in terms of an abstract conception of “man” as being alienated from his biological characteristics as a species. So, it is presumed, at this initial stage in the evolution of his thought, Marx believed that man is essentially a creative being whose “natural” propensities are denied by the restrictive character of capitalism. Actually, Marx holds, on the contrary, that the enormous productive power of capitalism generates possibilities for the future development of man which could not have been possible under prior forms of productive system. The organization of social relationships within which capitalist production is carried on in fact leads to the failure to realize these historically generated possibilities. The character of alienated labor does not express a tension between “man in nature” (non-alienated) and “man in society” (alienated), but between the potential generated by a specific form of society—capitalism—and the frustrated realization of that potential. What separates man from the animals is not the mere existence of biological differences between mankind and other species, but the cultural achievements of men, which are the outcome of a very long process of social development.”

Anthony Giddens (1938) British sociologist

Source: Capitalism and Modern Social Theory (1971), pp. 15-16.

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Thomas Jefferson photo

“It is rare that the public sentiment decides immorally or unwisely, and the individual who differs from it ought to distrust and examine well his own opinion.”

Thomas Jefferson (1743–1826) 3rd President of the United States of America

Letter to William Findley, Washington (21 March 1801); published in Thomas Jefferson - A chronology of his thoughts (2002) by Jerry Holmes, p. 175 http://books.google.de/books?id=iOHNKGJGo94C&pg=PA175&lpg=PA175&dq=It+is+rare+that+the+public+sentiment+decides+immorally+or+unwisely,+and+the+individual+who+differs+from+it+ought+to+distrust+and+examine+well+his+own+opinion&source=bl&ots=lUHnglNeTO&sig=OfEnoz8qmlxJq-5jIEvC8dD1hOk&hl=de&sa=X&ei=V_zAUPqeCsjGtAaZ-YGYDQ&ved=0CEMQ6AEwAzgK#v=onepage&q=It%20is%20rare%20that%20the%20public%20sentiment%20decides%20immorally%20or%20unwisely%2C%20and%20the%20individual%20who%20differs%20from%20it%20ought%20to%20distrust%20and%20examine%20well%20his%20own%20opinion&f=false
1800s, First Presidential Administration (1801–1805)

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“Wit lies in recognizing the resemblance among things which differ and the difference between things which are alike.”

Anne Louise Germaine de Staël (1766–1817) Swiss author

L'esprit consiste à connaître la ressemblance des choses diverses et la différence des choses semblables.
Pt. 3, ch. 8
De l’Allemagne [Germany] (1813)

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