Libri iii, Caput XIII, (XV.) emendati Johann Heinrich F. Karl Witte (1874) p. 25. https://www.google.com/books/edition/De_monarchia_libri_iii_emendati_per_C_Wi/_RhcAAAAQAAJ?hl=en&gbpv=1&pg=PA25&printsec=frontcover Translation as quoted by Hannah Arendt, The Human Condition (1958) p. 175. https://archive.org/details/humancondition0000aren/page/175/mode/1up
De Monarchia (1312-1313)
Original: (la) Nam in omni actione principaliter intenditur ab agente, sive necessitate naturae, sive voluntarie agat, propriam similitudinem explicare, unde fit, quod omne agens, in quantum huiusmodi, delectatur; quia, quum omne quod est appetat suum esse, ac in agendo agentis esse quodammodo amplietur, sequiturde necessitate delectatio... Nihil igitur agit, nisi tale existens, quale patiens fieri debet...
Quotes about disclosure
A collection of quotes on the topic of disclosure, people, doing, use.
Quotes about disclosure
2014, Review of Signals Intelligence Speech (June 2014)
Viktor Schauberger, 1933 - Implosion Magazine, No. 2, p. 23. (Callum Coats: The Fertile Earth)
Callum Coats: The Fertile Earth
Broken Lights Letters 1951-59.
"How Should We Use Our Power: A Debate on Iraq" http://www.commonwealthclub.org/archive/03/03-01hitchensdanner-qa.html with Mark Danner at UC Berkeley (2003-01-28}: On the 2003 invasion of Iraq
2000s, 2003
United Nations General Assembly - Promotion of a democratic and equitable international order http://www.ohchr.org/Documents/Issues/IntOrder/A-68-284_en.pdf.
2013
First Glance at Adrienne von Speyr (1968)
Source: Poustinia (1975), Ch. 3
Many of these precepts which he quotes here have been quoted as originating with Lord Acton.
The Study of History (1895)
Confidential memo "Project Psychiatry" (22 February 1966).
" The Death of Privacy and Why We Should Welcome It http://liftconference.com/death-privacy-and-why-we-should-welcome-it," January 18, 2009. (Remarks made during the Lift Conference)
Source: The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005), pp. 91-94
The Life and Words of Christ (1886), p. 607.
Source: The Light of Day (1900), Ch. XII: God and Nature
1960s, State of the Union Address (1966)
[2009, National Association of Manufacturers v. Taylor, Merrick Garland]; quote then cited in:
March 18, 2016, The BLT, Appeals Court Rejects Challenge to Lobbying Disclosures, September 8, 2009, Mike Scarcella http://legaltimes.typepad.com/blt/2009/09/appeals-court-rejects-challenge-to-lobbying-disclosures.html,; and also excerpted quote from this source, next cited in:
[March 18, 2016, The Quotable Merrick Garland: A Collection of Writings and Remarks, http://www.nationallawjournal.com/home/id=1202752327128/The-Quotable-Merrick-Garland-A-Collection-of-Writings-and-Remarks, Zoe Tillman, The National Law Journal, March 16, 2016, 0162-7325]
Court opinions and media comments
Page xx
2000s, Promises to Keep (2008)
'And I'll stand upside down to demonstrate that, I said, 'Stop the sentence. You are self-disclosing; you are not self-expressing.'
Homage to the square' (1964), Oral history interview with Josef Albers' (1968)
On internet anonymity, as quoted in The govt does not understand social media nor does it know how to deal with it, says Kapil Sibal http://indiatoday.intoday.in/story/it-minister-kapil-sibal-crackdowns-on-social-media-rth-campaign/1/247667.html, India Today (26 January 2013)
2000s, 2002, State of the Union address (January 2002)
2000s, Free Software: Freedom and Cooperation (2001)
Time and Individuality (1940)
Presidential campaign (April 12, 2015 – 2016), First presidential debate (September 26, 2016)
May 9, 2006
2006
Source: [Steven M. Greer, SETI Has Made ET Contact http://video.google.com/videoplay?docid=-5793453751420599744, Recorded Conference, Disclosure Project, Toronto, Canada, 2006-05-09]
2010s, 2016, September, First presidential debate (September 26, 2016)
Source: Aesthetics and Hermeneutics (1964), p. 101 http://books.google.com/books?id=7RP-TggufEEC&pg=PA101 (quotation is from Goethe)
Context: The work of art that says something confronts us itself. That is, it expresses something in such a way that what is said is like a discovery, a disclosure of something previously concealed. The element of surprise is based on this. "So true, so filled with being" [So wahr, so seiend] is not something one knows any other way. Everything familiar is eclipsed. To understand what the work of art says to us is therefore a self-encounter.
The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005)
Context: Audience member: At last we have an unquestionable disclosure that erases any claim to legitimacy of the “protocols of the Elders of Zion”!
Part I : Ambiguity and Freedom
The Ethics of Ambiguity (1947)
Context: The failure described in Being and Nothingness is definitive, but it is also ambiguous. Man, Sartre tells us, is “a being who makes himself a lack of being in order that there might be being.” That means, first of all, that his passion is not inflicted upon him from without. He chooses it. It is his very being and, as such, does not imply the idea of unhappiness. If this choice is considered as useless, it is because there exists no absolute value before the passion of man, outside of it, in relation to which one might distinguish the useless from the useful. The word “useful” has not yet received a meaning on the level of description where Being and Nothingness is situated. It can be defined only in the human world established by man’s projects and the ends he sets up. In the original helplessness from which man surges up, nothing is useful, nothing is useless. It must therefore be understood that the passion to which man has acquiesced finds no external justification. No outside appeal, no objective necessity permits of its being called useful. It has no reason to will itself. But this does not mean that it can not justify itself, that it can not give itself reasons for being that it does not have. And indeed Sartre tells us that man makes himself this lack of being in order that there might be being. The term in order that clearly indicates an intentionality. It is not in vain that man nullifies being. Thanks to him, being is disclosed and he desires this disclosure. There is an original type of attachment to being which is not the relationship “wanting to be” but rather “wanting to disclose being.” Now, here there is not failure, but rather success.
Source: 1850s, Practice in Christianity (September 1850), p. 220
Context: In hidden inwardness all are Christians; who would dare deny this? Anyone who would take it upon himself to deny it surely runs the risk of wanting to play the knower of hearts. So no one can deny it. That everyone is Christian in hidden inwardness is in this way a secretiveness that is almost locked up, so to speak, behind a jammed lock: it is impossible to find out whether all these thousands upon thousands actually are Christians, for they all are that, so it is said, in hidden inwardness. And not only for the Church but for everybody it holds true that one does not pass judgment on hidden and secret things, because one is unable to judge. Should it not, however, be possible to break this secretiveness and have a little disclosure without becoming guilty of being a knower of hearts? Yes, indeed! How so? In this way, that someone quite simply on his own responsibility takes it upon himself to confess Christ in the midst of Christendom. He does not judge a single person, far from it, but many will disclose themselves by the way they judge him. He does not claim to be a better Christian than others, no, far from it; on the contrary, to the others he makes the admission that they undoubtedly are better Christians than he, they who keep it hidden out of religious fear of winning honor and esteem, whereas he, poor simpleton that he is, on his own behalf is so afraid that it might prove to be shadowboxing with such an extreme Christianity, and therefore he holds to the old Christianity of confessing Christ. Therefore he does not inform against any of the others, that they are not Christians; far from it, he informs only against himself, that he is such a poor simpleton. Nevertheless the thoughts of many hearts would be disclosed by how they judge this poor simpleton, this imperfect Christian.
McIntyre v. Ohio Elections Commission (Majority opinion, 514 U.S. 334 (1995)
Speech to a Press Gallery luncheon (14 February 1977), quoted in The Times (15 February 1977), p. 4
1970s
Source: The Birth and Death of Meaning: An Interdisciplinary Perspective on the Problem of Man (1962), p. 27