Quotes about disposer
A collection of quotes on the topic of disposal, disposer, use, other.
Quotes about disposer

Said to Moon Jae-in during the April 2018 inter-Korean summit according to a South Korean government spokesman, as quoted in Slate https://slate.com/news-and-politics/2018/04/kim-jong-un-says-north-korea-will-abandon-nuclear-program-if-u-s-pledges-not-to-invade.html

As quoted in Karl Marx: A Life, by Francis Wheen, London: UK, Fourth Estate (1999) p. 340.

“Pure and disposed to mount unto the stars.”
Canto XXXIII, line 145 (tr. C. E. Norton).
The Divine Comedy (c. 1308–1321), Purgatorio

Journal of Discourses 13:143 (July 11, 1869)
1860s

“Experiments are the only means of knowledge at our disposal. The rest is poetry, imagination.”
As quoted in Advances in Biochemical Psychopharmacology, Vol. 25 (1980), p. 3

"Portugal's Eurovision triumph", Euronews (14 May 2017) http://www.euronews.com/2017/05/14/portugal-has-won-the-2017-eurovision-song-contest

Source: The Art of War, Chapter VI · Weaknesses and Strengths

Cited in: Robert W. Price (2001), Internet and Business, 2001-2002. p. 117
Marketing Management: Analysis, Planning, Implementation and Control, 1967


Intervention in the World Social Forum in Porto Alegre, February of 1992; quoted in Las leyes antidiscriminatorias en el Mercosur: Impactos de la III conferencia mundial contra el racismo, la discriminación racial, la xenofobia y las formas conexas de intolerancia, Durban, 2001: informe sobre el seminario realizado en Montevideo, 29 y 30 de abril de 2002. Published by Organizaciones Mundo Afro, 2002 163 pages.

1900s, First Annual Message to Congress (1901)

1770s, African Slavery in America (March 1775)

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 442.

At the signing of the Little Arkansas Treaty (October 1865), as quoted in Bury My Heart at Wounded Knee (1970), p. 100

1992
October
Blast 'Em?
Ron Paul Political Report
2
http://www.tnr.com/sites/default/files/PR_Oct92_p2.pdf
Disputed, Newsletters, Ron Paul Political Report

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 515.

quote from an interview Claude Monet par lui-meme, by Thiébault-Sisson / translated by Louise McGlone Jacot-Descombes; published in 'Le Temps newspaper', 26 November 1900
about Eugène Boudin, who was landscape-painting in and around Le Havre c. 1856; Monet was 16 years old, then
1900 - 1920
"The Paradox of Our Age"; these statements were used in World Wide Web hoaxes which attributed them to various authors including George Carlin, a teen who had witnessed the Columbine High School massacre, the Dalai Lama and Anonymous; they are quoted in "The Paradox of Our Time" at Snopes.com http://www.snopes.com/politics/soapbox/paradox.asp
Words Aptly Spoken (1995)

Notebook VII, The Chapter on Capital, pp. 628–629.
Grundrisse (1857/58)
Context: The development of fixed capital indicates in still another respect the degree of development of wealth generally, or of capital…
The creation of a large quantity of disposable time apart from necessary labour time for society generally and each of its members (i. e. room for the development of the individuals’ full productive forces, hence those of society also), this creation of not-labour time appears in the stage of capital, as of all earlier ones, as not-labour time, free time, for a few. What capital adds is that it increases the surplus labour time of the mass by all the means of art and science, because its wealth consists directly in the appropriation of surplus labour time; since value directly its purpose, not use value. It is thus, despite itself, instrumental in creating the means of social disposable time, in order to reduce labour time for the whole society to a diminishing minimum, and thus to free everyone’s time for their own development. But its tendency always, on the one side, to create disposable time, on the other, to convert it into surplus labour...
The mass of workers must themselves appropriate their own surplus labour. Once they have done so – and disposable time thereby ceases to have an antithetical existence – then, on one side, necessary labour time will be measured by the needs of the social individual, and, on the other, the development of the power of social production will grow so rapidly that, even though production is now calculated for the wealth of all, disposable time will grow for all. For real wealth is the developed productive power of all individuals. The measure of wealth is then not any longer, in any way, labour time, but rather disposable time. Labour time as the measure of value posits wealth itself as founded on poverty, and disposable time as existing in and because of the antithesis to surplus labour time; or, the positing of an individual’s entire time as labour time, and his degradation therefore to mere worker, subsumption under labour. The most developed machinery thus forces the worker to work longer than the savage does, or than he himself did with the simplest, crudest tools.

Quoted in "We Cannot Escape History" - Page 85 - by John Thompson Whitaker - Europe - 1943

Le temps dont nous disposons chaque jour est élastique; les passions que nous ressentons le dilatent, celles que nous inspirons le rétrécissent et l'habitude le remplit.
Source: In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol II: Within a Budding Grove (1919), Ch. I: "Madame Swann at Home"

“Man proposes, but God disposes.”
Homo proponit, sed Deus disponit.
Book I, ch. 19.
The Imitation of Christ (c. 1418)

Circular Letter to the Governours of the several States (18 June 1783). Misreported as "I make it my constant prayer that God would most graciously be pleased to dispose us all to do justice, to love mercy, and to demean ourselves with that charity, humility, and pacific temper of mind, which were the characteristics of the Divine Author of our blessed religion; without a humble imitation of whose example in these things, we can never hope to be a happy nation", in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 315
1780s

Four Letters to Bentley (1692) first letter

"A Way Forward in Iraq", Remarks to the Chicago Council on Global Affairs (20 November 2006)
2006

In response to the cheer that was raised after he sent the signal "England expects every Man will do his Duty.", as quoted in The Life of Admiral Lord Nelson, K.B. from His Lordship's Manuscripts (1810) by James Stanier Clarke and John McArthur, p. 667
The Battle of Trafalgar (1805)

Oeconomicus (The Economist) XIX.15 (as translated by H. G. Dakyns)
Xenophon

1984 interview with Detective Robert Keppel (regarding the Green River Killer)

Source: Introduction to The Closing of the American Mind (1988), p. 16

1980s, First term of office (1981–1985), Abortion and the Conscience of the Nation (1983)

1860s, Speech to Germans at Cincinnati, Ohio (1861), Commercial version

The Notebooks of Leonardo Da Vinci (1938), I Philosophy

Breakfast of Champions (1973)
Context: I thought Beatrice Keedsler had joined hands with other old-fashioned storytellers to make people believe that life had leading characters, minor characters, significant details, insignificant details, that it had lessons to be learned, tests to be passed, and a beginning, a middle, and an end.
As I approached my fiftieth birthday, I had become more and more enraged and mystified by the idiot decisions made by my countrymen. And then I had come suddenly to pity them, for I understood how innocent and natural it was for them to behave so abominably, and with such abominable results: They were doing their best to live like people invented in story books. This was the reason Americans shot each other so often: It was a convenient literary device for ending short stories and books.
Why were so many Americans treated by their government as though their lives were as disposable as paper facial tissues? Because that was the way authors customarily treated bit-part players in their madeup tales.
And so on.
Once I understood what was making America such a dangerous, unhappy nation of people who had nothing to do with real life, I resolved to shun storytelling. I would write about life. Every person would be exactly as important as any other. All facts would also be given equal weightiness. Nothing would be left out. Let others bring order to chaos. I would bring chaos to order, instead, which I think I have done.
If all writers would do that, then perhaps citizens not in the literary trades will understand that there is no order in the world around us, that we must adapt ourselves to the requirements of chaos instead.
It is hard to adapt to chaos, but it can be done. I am living proof of that: It can be done.

The Psychology of the Child Archetype [Das göttliche Kind] (1941), 1963 translation, II, 1 : The Archetype as a Link with the Past; also in Collected Works, Vol. 9, Part I, p. 160
Context: Not for a moment dare we succumb to the illusion that an archetype can be finally explained and disposed of. Even the best attempts at explanation are only more or less successful translations into another metaphorical language. (Indeed, language itself is only an image.) The most we can do is dream the myth onwards and give it a modern dress. And whatever explanation or interpretation does to it, we do to our own souls as well, with corresponding results for our own well-being. The archetype — let us never forget this — is a psychic organ present in all of us. A bad explanation means a correspondingly bad attitude toward this organ, which may thus be injured. But the ultimate sufferer is the bad interpreter himself.

Autobiography (1936; 1949; 1958)
Context: Religion merges into mysticism and metaphysics and philosophy. There have been great mystics, attractive figures, who cannot easily be disposed of as self-deluded fools. Yet, mysticism (in the narrow sense of the word) irritates me; it appears to be vague and soft and flabby, not a rigorous discipline of the mind but a surrender of mental faculties and living in a sea of emotional experience. The experience may lead occasionally to some insight into inner and less obvious processes, but it is also likely to lead to self-delusion. <!-- p. 14 (1946)

E. Jephcott, trans. (1974), § 1
Minima Moralia (1951)
Context: The son of well-to-do parents who … engages in a so-called intellectual profession, as an artist or a scholar, will have a particularly difficult time with those bearing the distasteful title of colleagues. It is not merely that his independence is envied, the seriousness of his intentions mistrusted, that he is suspected of being a secret envoy of the established powers. … The real resistance lies elsewhere. The occupation with things of the mind has by now itself become “practical,” a business with strict division of labor, departments and restricted entry. The man of independent means who chooses it out of repugnance for the ignominy of earning money will not be disposed to acknowledge the fact. For this he is punished. He … is ranked in the competitive hierarchy as a dilettante no matter how well he knows his subject, and must, if he wants to make a career, show himself even more resolutely blinkered than the most inveterate specialist. The urge to suspend the division of labor which, within certain limits, his economic situation enables him to satisfy, is thought particularly disreputable: it betrays a disinclination to sanction the operations imposed by society, and domineering competence permits no such idiosyncrasies. The departmentalization of mind is a means of abolishing mind where it is not exercised ex officio, under contract. It performs this task all the more reliably since anyone who repudiates this division of labor—if only by taking pleasure in his work—makes himself vulnerable by its standards, in ways inseparable from elements of his superiority. Thus is order ensured: some have to play the game because they cannot otherwise live, and those who could live otherwise are kept out because they do not want to play the game.

“Time and those waves are at the disposal of anyone who wants to use them.”
As quoted in No Commercial Potential : The Saga of Frank Zappa (1972) by David Walley, p. 3.
Context: I consider that the building materials are exactly the same as what anybody else makes the thing out of. It's just the way they look at those materials is perhaps a narrower perspective. Time and those waves are at the disposal of anyone who wants to use them.

“Man is naturally more disposed to beneficent than selfish actions.”
Source: The Limits of State Action (1792), Ch. 8
Context: Man is naturally more disposed to beneficent than selfish actions. This we learn even from the history of savages. The domestic virtues have something in them so inviting and genial, and the public virtues of the citizen something so grand and inspiring, that even he who is barely uncorrupted, is seldom able to resist their charm.

Vol. I, Ch. 14: Of the Mahuzzims, honoured by the King who doth according to his will
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: Gregory Nyssen tells us, that after the persecution of the Emperor Decius, Gregory Bishop of Neocæsarea in Pontus, instituted among all people, as an addition or corollary of devotion towards God, that festival days and assemblies should be celebrated to them who had contended for the faith, that is, to the Martyrs. And he adds this reason for the institution: When he observed, saith Nyssen, that the simple and unskilful multitude, by reason of corporeal delights, remained in the error of idols; that the principal thing might be corrected among them, namely, that instead of their vain worship they might turn their eyes upon God; he permitted that at the memories of the holy Martyrs they might make merry and delight themselves, and be dissolved into joy. The heathens were delighted with the festivals of their Gods, and unwilling to part with those delights; and therefore Gregory, to facilitate their conversion, instituted annual festivals to the Saints and Martyrs. Hence it came to pass, that for exploding the festivals of the heathens, the principal festivals of the Christians succeeded in their room: as the keeping of Christmas with ivy and feasting, and playing and sports, in the room of the Bacchanalia and Saturnalia; the celebrating of May-day with flowers, in the room of the Floralia; and the keeping of festivals to the Virgin Mary, John the Baptist, and divers of the Apostles, in the room of the solemnities at the entrance of the Sun into the signs of the Zodiac in the old Julian Calendar. In the same persecution of Decius, Cyprian ordered the passions of the Martyrs in Africa to be registered, in order to celebrate their memories annually with oblations and sacrifices: and Felix Bishop of Rome, a little after, as Platina relates... "consulting the glory of the Martyrs, ordained that sacrifices should be celebrated annually in their name." By the pleasures of these festivals the Christians increased much in number, and decreased as much in virtue, until they were purged and made white by the persecution of Dioclesian. This was the first step made in the Christian religion towards the veneration of the Martyrs: and tho it did not yet amount to an unlawful worship; yet it disposed the Christians towards such a further veneration of the dead, as in a short time ended in the invocation of Saints.

Civil Disobedience (1849)
Context: To speak practically and as a citizen, unlike those who call themselves no-government men, I ask for, not at once no government, but at once a better government. Let every man make known what kind of government would command his respect, and that will be one step toward obtaining it. After all, the practical reason why, when the power is once in the hands of the people, a majority are permitted, and for a long period continue, to rule, is not because they are most likely to be in the right, nor because this seems fairest to the minority, but because they are physically the strongest. But a government in which the majority rule in all cases cannot be based on justice, even as far as men understand it. Can there not be a government in which majorities do not virtually decide right and wrong, but conscience? — in which majorities decide only those questions to which the rule of expediency is applicable? Must the citizen ever for a moment, or in the least degree, resign his conscience to the legislator? Why has every man a conscience, then? I think that we should be men first, and subjects afterward. It is not desirable to cultivate a respect for the law, so much as for the right. The only obligation which I have a right to assume is to do at any time what I think right. It is truly enough said that a corporation has no conscience; but a corporation of conscientious men is a corporation with a conscience. Law never made men a whit more just; and, by means of their respect for it, even the well-disposed are daily made the agents of injustice.

Source: What is Property? (1840), Ch. V: "Psychological Explanation of the Idea of Justice and Injustice, and the Determination of the Principle of Government and of Right," Part 2: Characteristics of Communism and of Property
Context: Communism is inequality, but not as property is. Property is the exploitation of the weak by the strong. Communism is the exploitation of the strong by the weak. In property, inequality of conditions is the result of force, under whatever name it be disguised: physical and mental force; force of events, chance, fortune; force of accumulated property, &c. In communism, inequality springs from placing mediocrity on a level with excellence. This damaging equation is repellent to the conscience, and causes merit to complain; for, although it may be the duty of the strong to aid the weak, they prefer to do it out of generosity, — they never will endure a comparison. Give them equal opportunities of labor, and equal wages, but never allow their jealousy to be awakened by mutual suspicion of unfaithfulness in the performance of the common task.
Communism is oppression and slavery. Man is very willing to obey the law of duty, serve his country, and oblige his friends; but he wishes to labor when he pleases, where he pleases, and as much as he pleases. He wishes to dispose of his own time, to be governed only by necessity, to choose his friendships, his recreation, and his discipline; to act from judgment, not by command; to sacrifice himself through selfishness, not through servile obligation. Communism is essentially opposed to the free exercise of our faculties, to our noblest desires, to our deepest feelings. Any plan which could be devised for reconciling it with the demands of the individual reason and will would end only in changing the thing while preserving the name. Now, if we are honest truth-seekers, we shall avoid disputes about words.
Thus, communism violates the sovereignty of the conscience, and equality: the first, by restricting spontaneity of mind and heart, and freedom of thought and action; the second, by placing labor and laziness, skill and stupidity, and even vice and virtue on an equality in point of comfort. For the rest, if property is impossible on account of the desire to accumulate, communism would soon become so through the desire to shirk.
Ante-Nicene Christian library: v. 3 p. 5
Address to the Greeks

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"

Grundrisse (1857-1858)
Source: Notebook VII, The Chapter on Capital, pp. 628–629.


“It is so much simpler to bury reality than it is to dispose of dreams”
Source: Americana

“We are never so much disposed to quarrel with others as when we are dissatisfied with ourselves.”
Source: Characteristics: In the Manner of Rochefoucault's Maxims
The Eve of the Revolution (1918)

Letter to John Adams (17 June 1782)
Phlogiston interview (1995)
Source: The Worldly Philosophers (1953), Chapter VI, Karl Marx, p. 148

"On the Thermo-Electric Measurement of High Temperatures" (April 8, 1889)
Source: Outside Ethics (2005), pp. 9-10.

September 1924. Mahadev Desai, Day to Day with Gandhi, Volume 4, p. 165.
1920s
Source: The Bourgeois: Catholicism vs. Capitalism in Eighteenth-Century France (1927), p. 46

August or September 1875, page 222
John of the Mountains, 1938

Speech in defence of Aurobindo Ghosh in the Maincktala Bomb Case. The judgement was issued in 1909. Source: Collected Works of Deshbandhu.
Legal

Welcoming Address http://www.firstworldwar.com/source/parispeaceconf_poincare.htm at the Paris Peace Conference (18 January 1919).

2009, "The nation is waiting for a strong, experienced leader", 2009

“Man proposes, God disposes. (translated by Thornton)”
Sperat quidem animus : quo eveniat, diis in manu est
Bacchides Act I, scene 2, line 36.
Variant translation: The mind is hopeful : success is in God’s hands. (translator unknown)
Bacchides (The Bacchises)

For My Legionaries: The Iron Guard (1936), Politics

Speech to the Birmingham Artisans' Association at Birmingham Town Hall (5 January 1885), quoted in ‘Mr. Chamberlain At Birmingham.’, The Times (6 January 1885), p. 7.
1880s

The Way to Health, Long Life and Happiness, London, 1697, p. 241 https://books.google.it/books?id=cQ83AQAAMAAJ&pg=PA241.

Christine
O'Donnell
Opposite Attraction; Pitching Abstinence to the Young and the Restless at the HFStival
1997-06-15
The Washington Post
C1
2010-09-15
Remembering Christine O'Donnell: Praising Helms, Missing Lenny and Squiggy, and Worries of Rampant Satanism
Kyle
Right Wing Watch
http://www.rightwingwatch.org/content/remembering-christine-odonnell-praising-helms-missing-lenny-and-squiggy-and-worries-rampant-
2010-10-20