2010s, Update on Investigations in Ferguson (2015)
Source: Medieval castles (2005), Ch. 2 : The Castle as Fortress : The Castle and Siege Warfare
Aresztowano mnie wiele razy. Za pierwszym razem, w grudniu 1970 roku, podpisałem 3 albo 4 dokumenty. Podpisałbym prawdopodobnie wtedy wszystko, oprócz zgody na zdradę Boga i Ojczyzny, by wyjść i móc walczyć. Nigdy mnie nie złamano i nigdy nie zdradziłem ideałów ani kolegów.
A note to the Polish Press Agency issued on 4th June 1992 after the publication of a list of Communist collaborators compiled by Antoni Macierewicz.
Przerwana premiera, an interview by Jerzy Kłosiński and Jan Strękowski with Jan Olszewski, Warsaw 1992
Preface; First paragraph
Information Systems (1973)
"Muller Bros. Moving & Storage", pp. 200–201
Eight Little Piggies (1993)
2016, Interview with CNBC's John Harwood (August 22, 2016)
Source: The Secular Bible: Why Nonbelievers Must Take Religion Seriously (2005), p. 28
Penguin Books 2015 edition, page 94.
No Place to Hide (2014)
As cited in: Lyn Robinson and David Bawden (2011).
Concepts of documentation (1978)
All You Can Eat: Greed, Lust and the New Capitalism (2001)
Dijkstra, "On the reliability of programs" https://www.cs.utexas.edu/users/EWD/transcriptions/EWD03xx/EWD303.html (EWD 303).
Unknown date
2009, Statement: on the Declaration of Martial Law in Maguindanao
What Rembrandt is referring to is a little painting he sent Huygens as a gift together with his letter. This quote clarifies Rembrandt's option about the light and distance, necessary for showing his painting and its colors in the right way.
1630 - 1640
Business Adventures: Twelve Classic Tales from the World of Wall Street
Source: The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005), pp.36-39
2000s, The Real Abraham Lincoln: A Debate (2002), Q&A
On Hinduism (2000)
Gordon Ball (1977), Journals: Early Fifties Early Sixties, Grove Press NY
Journals: Early Fifties Early Sixties
Associated Press policy Q&A, "Flag Amendment," Jan 25, 2004.
1962, Address at Independence Hall
The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005)
Source: Darkness Visible (1990), II
Context: When I was a young writer there had been a stage where Camus, almost more than any other contemporary literary figure, radically set the tone for my own view of life and history. I read his novel The Stranger somewhat later than I should have — I was in my early thirties — but after finishing it I received the stab of recognition that proceeds from reading the work of a writer who has wedded moral passion to a style of great beauty and whose unblinking vision is capable of frightening the soul to its marrow. The cosmic loneliness of Meursault, the hero of that novel, so haunted me that when I set out to write The Confessions of Nat Turner I was impelled to use Camus’s device of having the story flow from the point of view of a narrator isolated in his jail cell during the hours before his execution. For me there was a spiritual connection between Meursault’s frigid solitude and the plight of Nat Turner — his rebel predecessor in history by a hundred years — likewise condemned and abandoned by man and God. Camus’s essay “Reflections on the Guillotine” is a virtually unique document, freighted with terrible and fiery logic; it is difficult to conceive of the most vengeful supporter of the death penalty retaining the same attitude after exposure to scathing truths expressed with such ardor and precision. I know my thinking was forever altered by that work, not only turning me around completely, convincing me of the essential barbarism of capital punishment, but establishing substantial claims on my conscience in regard to matters of responsibility at large. Camus was a great cleanser of my intellect, ridding me of countless sluggish ideas, and through some of the most unsettling pessimism I had ever encountered causing me to be aroused anew by life’s enigmatic promise.
Exsurge Domine (1520)
Context: In virtue of our pastoral office committed to us by the divine favor we can under no circumstances tolerate or overlook any longer the pernicious poison of the above errors without disgrace to the Christian religion and injury to orthodox faith. Some of these errors we have decided to include in the present document; their substance is as follows:
1960s, Statement on the Freedom of Information Act (1966)
Context: A democracy works best when the people have all the information that the security of the Nation permits. No one should be able to pull curtains of secrecy around decisions which can be revealed without injury to the public interest. At the same time, the welfare of the Nation or the rights of individuals may require that some documents not be made available. As long as threats to peace exist, for example, there must be military secrets. A citizen must be able in confidence to complain to his Government and to provide information, just as he is– and should be– free to confide in the press without fear of reprisal or of being required to reveal or discuss his sources.
Writ of expulsion from the Jewish community, as translated in Benedict de Spinoza : His Life, Correspondence, and Ethics (1870) by Robert Willis
Context: With the judgment of the angels and the sentence of the saints, we anathematize, execrate, curse and cast out Baruch de Espinoza, the whole of the sacred community assenting, in presence of the sacred books with the six-hundred-and-thirteen precepts written therein, pronouncing against him the malediction wherewith Elisha cursed the children, and all the maledictions written in the Book of the Law. Let him be accursed by day, and accursed by night; let him be accursed in his lying down, and accursed in his rising up; accursed in going out and accursed in coming in. May the Lord never more pardon or acknowledge him; may the wrath and displeasure of the Lord burn henceforth against this man, load him with all the curses written in the Book of the Law, and blot out his name from under the sky; may the Lord sever him from all the tribes of Israel, weight him with all the maledictions of the firmament contained in the Book of Law; and may all ye who are obedient to the Lord your God be saved this day.
Hereby then are all admonished that none hold converse with him by word of mouth, none hold communication with him by writing; that no one do him any service, no one abide under the same roof with him, no one approach within four cubits' length of him, and no one read any document dictated by him, or written by his hand.
Source: 2000s, A New Birth of Freedom: Abraham Lincoln and the Coming of the Civil War (2000), p. 231
Context: South Carolina cites, loosely, but with substantial accuracy, some of the language of the original Declaration. That Declaration does say that it is the right of the people to abolish any form of government that becomes destructive of the ends for which it was established. But South Carolina does not repeat the preceding language in the earlier document: 'We hold these truths to be self-evident, that all men are created equal'.
Quotes, The Assault on Reason (2007)
Context: It is well documented that humans are especially fearful of threats that can be easily pictured or imagined. For example, one study found that people are willing to spend significantly more for flight insurance that covers "death by terrorism" than for flight insurance that covers "death by any cause." Now, logically, flight insurance for death by any cause would cover terrorism in addition to a number of other potential problems. But something about the buzzword terrorism creates a vivid impression that generates excessive fear.
Speech on the 50th anniversary of the UN Universal Declaration of Human Rights, Prague Castle (10 December 1998)
Context: The history of the human race has generated several papers articulating basic moral imperatives, or fundamental principles, of human coexistence that — maybe in association with concurring historical events — substantially influenced the fate of humanity on this planet. Among these historic documents, the Universal Declaration of Human Rights — adopted fifty years ago today — holds a very special, indeed, unique position. It is the first code of ethical conduct that was not a product of one culture, or one sphere of civilization only, but a universal creation, shaped and subscribed to by representatives of all humankind. Since its very inception, the Declaration has thus represented a planetary, or global commitment, a global intention, a global guideline. For this reason alone, this exceptional document — conceived as a result of a profound human self-reflection in the wake of the horrors of World War II, and retaining its relevance ever since — deserves to be remembered today.
The Philosophy of Paine (1925)
Context: Looking back to those times we cannot, without much reading, clearly gauge the sentiment of the Colonies. Perhaps the larger number of responsible men still hoped for peace with England. They did not even venture to express the matter that way. Few men, indeed, had thought in terms of war.
Then Paine wrote 'Common Sense,' an anonymous tract which immediately stirred the fires of liberty. It flashed from hand to hand throughout the Colonies. One copy reached the New York Assembly, in session at Albany, and a night meeting was voted to answer this unknown writer with his clarion call to liberty. The Assembly met, but could find no suitable answer. Tom Paine had inscribed a document which never has been answered adversely, and never can be, so long as man esteems his priceless possession.
In 'Common Sense' Paine flared forth with a document so powerful that the Revolution became inevitable. Washington recognized the difference, and in his calm way said that matters never could be the same again.. It must be remembered that 'Common Sense' preceded the declaration and affirmed the very principles that went into the national doctrine of liberty. But that affirmation was made with more vigor, more of the fire of the patriot and was exactly suited to the hour. It is probable that we should have had the Revolution without Tom Paine. Certainly it could not be forestalled, once he had spoken.
"Bisexuality and the Causes of Homosexuality: The Case of the Sambia"
Context: Social and cultural factors very broadly channel and limit sexual variation in human populations. Sexual laws, codes, and roles do restrict the range and intensity of sexual practices, as far as we can judge from the cross-cultural literature (Herdt and Stoller 1990). Kinsey lent his support to this view; Ford and Beach (1950) documented it in surveys; and Margaret Mead (1961) did so in her ethnographic studies. But biosocial, genetic, and hormonal predispositions also broadly limit and channel. Each culture's theory of the combination of these social and biological constraints we could call its theory of human sexual nature. Yet none of these broad principles, nor the local theory of human sexual nature, entirely explains or predicts a particular person's sexual desires or behaviors. A sexual behavior, that is, does not necessarily indicate an erotic orientation, preference, or desire. The homosexual is not the same as the homoerotic; whether in our society or one very exotic, I will claim, we can distinguish the homosexual from the homoerotic, as Oscar Wilde's case first hinted.
Centennial Oration (4 July 1876) http://www.infidels.org/library/historical/robert_ingersoll/centennial_oration.html
Context: p>One hundred years ago, our fathers retired the gods from politics.The Declaration of Independence is the grandest, the bravest, and the profoundest political document that was ever signed by the representatives of a people. It is the embodiment of physical and moral courage and of political wisdom.</p
Ch 2
A Canticle for Leibowitz (1959), Fiat Homo
Context: When Brother Francis had removed the last tray, he touched the papers reverently: only a handful of folded documents here, and yet a treasure; for they had escaped the angry flames of the Simplification, wherein even sacred writings had curled, blackened, and withered into smoke while ignorant mobs howled and hailed it a triumph. He handled the papers as one might handle holy things, shielding them from the wind with his habit, for all were brittle and cracked from age. There was a sheaf of rough sketches and diagrams. There were hand-scribbled notes, two large folded papers, and a small book entitled Memo.
1920s, Equal Rights (1920)
Context: The doctrine of the Declaration of Independence predicated upon the glory of man and the corresponding duty to society that the rights of citizens ought to be protected with every power and resource of the state, and a government that does any less is false to the teachings of that great document — false to the name American. The assertion of human rights is naught but a call to human sacrifice. This is yet the spirit of the American people. Only so long as this flame burns shall we endure, and the light of liberty be shed over the nations of the earth. May the increase of the years increase for America only the devotion to this spirit, only the intensity of this flame, and the eternal truth of [Lowell's] lines: "What were our lives without thee, what all our lives to save thee, we reck not what we gave thee, we will not dare to doubt thee; but ask whatever else and we will dare".
“Words are witnesses which often speak louder than documents.”
Introduction
The Age of Revolution (1962)
Context: Words are witnesses which often speak louder than documents. Let us consider a few English words, which were invented or gained their modern meanings, substantially in the period of sixty years with which this volume deals. They are such words as 'industry', 'industrialist', 'factory,' middle class,' 'working class,' and 'socialism.' They include 'aristocracy,' as well as 'railway,' 'liberal' and 'conservative' as political terms, 'nationality,'scientist,' and 'engineer,' 'proletariat,' and (economic) 'crisis'.
Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)
Context: These men saw no evil, spoke none, and none was uttered in their presence. This claim might sound very plausible if made by one defendant. But when we put all their stories together, the impression which emerges of the Third Reich, which was to last a thousand years, is ludicrous. If we combine only the stories of the front bench, this is the ridiculous composite picture of Hitler's Government that emerges. It was composed of:
A No. 2 man who knew nothing of the excesses of the Gestapo which he created, and never suspected the Jewish extermination programme although he was the signer of over a score of decrees which instituted the persecution of that race;
A No. 3 man who was merely an innocent middleman transmitting Hitler's orders without even reading them, like a postman or delivery boy;
A Foreign Minister who knew little of foreign affairs and nothing of foreign policy;
A Field-Marshal who issued orders to the armed forces but had no idea of the results they would have in practice …
… This may seem like a fantastic exaggeration, but this is what you would actually be obliged to conclude if you were to acquit these defendants.
They do protest too much. They deny knowing what was common knowledge. They deny knowing plans and programmes that were as public as Mein Kampf and the Party programme. They deny even knowing the contents of documents which they received and acted upon. … The defendants have been unanimous, when pressed, in shifting the blame on other men, sometimes on one and sometimes on another. But the names they have repeatedly picked are Hitler, Himmler, Heydrich, Goebbels, and Bormann. All of these are dead or missing. No matter how hard we have pressed the defendants on the stand, they have never pointed the finger at a living man as guilty. It is a temptation to ponder the wondrous workings of a fate which has left only the guilty dead and only the innocent alive. It is almost too remarkable.
The chief villain on whom blame is placed — some of the defendants vie with each other in producing appropriate epithets — is Hitler. He is the man at whom nearly every defendant has pointed an accusing finger.
I shall not dissent from this consensus, nor do I deny that all these dead and missing men shared the guilt. In crimes so reprehensible that degrees of guilt have lost their significance they may have played the most evil parts. But their guilt cannot exculpate the defendants. Hitler did not carry all responsibility to the grave with him. All the guilt is not wrapped in Himmler's shroud. It was these dead men whom these living chose to be their partners in this great conspiratorial brotherhood, and the crimes that they did together they must pay for one by one.
Note, on "The Book of the Dead"
U.S. 1 (1938), The Book of the Dead
Context: This is to be a summary poem of the life of the Atlantic coast of this country, nourished by the communications which run down it. Gauley Bridge is inland, but it was created by theories, systems, and workmen from many coastal sections — factors which are, in the end, not regional or national. Local images have one kind of reality. U. S. 1 will, I hope, have that kind and another too. Poetry can extend the document.
Book IV, Part 2, Section 4
Immanuel Kant, Religion Within the Boundary of Pure Reason 1793 translated by James W Semple, Advocate ,Edinburgh 1838 p. 255-257
Religion within the Limits of Reason Alone (1793)
Context: Although individuals who have begun to awake to freedom of cogitation, after having long unconsciously slumbered under the yoke of a belief (e. g. Protestants), do straightway deem themselves ennobled, in proportion to their articles of belief are scanty; yet, singularly enough, they whose understandings still lie dormant, cling to a very different principle of safety. “Better Believe Too Much Than Believe Too Little,” is here the adage; for whatever is done beyond and above what is duty, cannot in any event harm, but may perchance to good. Upon this delusive dream, which would make dishonesty the very spirit and soul of religious confession, is based on the well-known argumentum a tuto, which obtains a more easy and extended currency, because religion compensates for every fault, and hence also for dishonesty in adopting it. If, says the sciolist https://en.wiktionary.org/wiki/sciolist, what I profess to believe concerning the Godhead is correct, then I have precisely hit the very truth. Should, on the other hand, the articles contain an error, still, as there is nothing in them morally improper, then have I merely assented to something superfluous and unnecessary, by all which I have no doubt molested, but certainly not incriminated myself. The peril arising out of the improbity of his profession – The Lesson of Conscience-necessarily undergone, when what is declared in the presence of God to be certain, which mankind must nevertheless know not to be so constituted as to admit of being affirmed with unconditioned certainty, are all overlooked by this dishonest maxim, And Indeed Pass With The Hypocrite For Nothing. The genuine safety-principle of true religion is contrariwise as follows. Whatever is a mean or condition of future bliss, unknown to naked reason, and promulgated singly by revelation, can strike root in my conviction, just like any other history; and so far forth as it does not militate against morality, cannot be absolutely false. Besides leaving this point totally undecided, I may unquestionably trust, that whatever of salutary there may lie in a document, will stand me in good stead, provided I do not by my moral short-coming make myself unworthy of it. In this maxim, there is a real moral safety, viz. That conscience be not violated; and more cannot be demanded from mankind. There is, moreover, an utmost danger and insecurity in that lauded stratagem of expediency, whereby we think astutely to evade any disadvantageous sequents that may spring from unbelieving nonconformity. Thus tampering with either party, we destroy our credit with both.
Speech http://hansard.millbanksystems.com/commons/1834/apr/25/repeal-of-the-union-adjourned-debate in the House of Commons (25 April 1834).
“I need my memories. They are my documents.”
The Key to Theosophy (1889)
[Guha, Ramachandra, REFORMING THE HINDUS, http://ramachandraguha.in/archives/reforming-the-hindus.html, The Hindu, July 18th, 2004]
Articles
p. 139 https://babel.hathitrust.org/cgi/pt?id=mdp.39015005727337;view=1up;seq=163
Myth, Magic, and Morals (1909)
Source: The Story of Jesus (1938), Chapter 1
On her poetry not existing in a vacuum in “You Are on Display: An Interview with Morgan Parker” https://www.theparisreview.org/blog/2016/07/22/you-are-on-display-an-interview-with-morgan-parker/ in The Paris Review (2016 Jul 22)
"Razor Wire Plantations" (2014)
2010s, Why the Left Hates America (2015)
[Christmas, Wikisource, 1911 Encyclopædia Britannica, 1911, https://en.wikisource.org/wiki/1911_Encyclopædia_Britannica/Christmas]
Vladimir Putin’s news conference, Transcript, Kremlin.ru, http://en.kremlin.ru/events/president/transcripts/60857 (29 June 2019)
2019
Trump's Omar Comments and Our Eroding Sense of Citizenship (2019)
All tyrants, past, present and future, are powerless to bury the truths in these declarations, no matter how extensive their legions, how vast their power and how malignant their evil.
1960s, Emancipation Proclamation Centennial Address (1962)
Jules Smith, in "William Dalrymple: Critical Perspective".
About William Dalrymple
Speech https://api.parliament.uk/historic-hansard/commons/1944/sep/29/war-and-international-situation#column_698 in the House of Commons (29 September 1944)
Lecture IV : Objections
India, What Can It Teach Us (1882)
News conference following the 25th OSCE Ministerial Council, Milan, Italy (7 December 2018)
Goel, S. R. (2015). Hindu society under siege. (Ch. 3. The Residue of Christianism)
Note, on "The Book of the Dead"
U.S. 1 (1938), The Book of the Dead
Killing Hope: US Military and CIA Interventions Since World War II, Chapter 30. Cuba 1959 to 1980s: The unforgivable revolution
Testimony Before the Committee on Banking, Housing, and Urban Affairs, U.S. Senate February 26, 1997 https://www.federalreserve.gov/boarddocs/hh/1997/february/testimony.htm
1990s
Said in a tweet https://twitter.com/MollyMEP/status/1165533573195227136 on 25 August 2019
2019
On the burden of racialized writers to represent their communities in “‘What I Fear Most is Homogeneity’: An Interview with Rawi Hage” https://hazlitt.net/feature/what-i-fear-most-homogeneity-interview-rawi-hage in Hazlitt (2018 Sep 12)
Dorothy Thompson’s Political Guide: A Study of American Liberalism and its Relationship to Modern Totalitarian States (1938)
Source: A Study of American Liberalism and its Relationship to Modern Totalitarian States (1938)
pp. 64-65
A New Constitution for a Real Republic https://nationalparty.ie/new-year-message-2020/ (July 27, 2018)
Alain Danielou in: Virtue, Success, Pleasure, and Liberation: The Four Aims of Life in the Tradition of Ancient India https://books.google.co.in/books?id=IMSngEmfdS0C&pg=PA17, Inner Traditions / Bear & Co, 1 August 1993, p. 17.
Source: From a "Race of Masters" to a "Master Race": 1948 to 1848
Source: From a "Race of Masters" to a "Master Race": 1948 to 1848
Source: From a "Race of Masters" to a "Master Race": 1948 to 1848
