Quotes about doing

page 13

As quoted in Rasputin: The Untold Story By Joseph T. Fuhrmann p.100

Press conference (June 1972) as quoted in Elvis — Word for Word : What He Said, Exactly As He Said It (1999), by Jerry Osborne, p. 208

"The Oath to Adolf Hitler" (1934)

"Drop It Like It's Hot", R&G: The Masterpiece (2004).

2015, Remarks to the Kenyan People (July 2015)

2:4
Pirkei Avot

Source: Reflections and Maxims (1746), p. 173.

The Guardian - October 11, 2006 http://www.danradcliffe.com/index.php?option=com_content&view=article&id=23&Itemid=28

Source: Rules of Sociological Method, 1895, p. 3

Academy of Achievement interview (1991)

Majlisi, Bihārul Anwār, vol.78, p. 377
General

As quoted in Dhani Jones, Jonathan Grotenstein, The Sportsman (2011), p. 169
Jones & Grotenstein comment that this quote refers to Sigmarsson's "ability to lift enormous weights off the ground. Jón Páll was only 32 when he died of a heart attack brought on by - you guessed it - a deadlift."

As quoted in an interview in Vanity Fair (August 2000).

As quoted in Sathyam Sivam Sundaram (The Life Story of Sathya Sai Baba) by N. Kasturi, Ch. XXVI : Holy Joy http://www.ineval.org/sai/Teachings/SathyamSivamSundaram/s1026.html

Variant translations:
A natural society, in the midst of which every man is born and outside of which he could never become a rational and free being, becomes humanized only in the measure that all men comprising it become, individually and collectively, free to an ever greater extent.
Note 1. To be personally free means for every man living in a social milieu not to surrender his thought or will to any authority but his own reason and his own understanding of justice; in a word, not to recognize any other truth but the one which he himself has arrived at, and not to submit to any other law but the one accepted by his own conscience. Such is the indispensable condition for the observance of human dignity, the incontestable right of man, the sign of his humanity.
To be free collectively means to live among free people and to be free by virtue of their freedom. As we have already pointed out, man cannot become a rational being, possessing a rational will, (and consequently he could not achieve individual freedom) apart from society and without its aid. Thus the freedom of everyone is the result of universal solidarity. But if we recognize this solidarity as the basis and condition of every individual freedom, it becomes evident that a man living among slaves, even in the capacity of their master, will necessarily become the slave of that state of slavery, and that only by emancipating himself from such slavery will he become free himself.
Thus, too, the freedom of all is essential to my freedom. And it follows that it would be fallacious to maintain that the freedom of all constitutes a limit for and a limitation upon my freedom, for that would be tantamount to the denial of such freedom. On the contrary, universal freedom represents the necessary affirmation and boundless expansion of individual freedom.
This passage was translated as Part III : The System of Anarchism , Ch. 13: Summation, Section VI, in The Political Philosophy of Bakunin : Scientific Anarchism (1953), compiled and edited by G. P. Maximoff
Man does not become man, nor does he achieve awareness or realization of his humanity, other than in society and in the collective movement of the whole society; he only shakes off the yoke of internal nature through collective or social labor... and without his material emancipation there can be no intellectual or moral emancipation for anyone... man in isolation can have no awareness of his liberty. Being free for man means being acknowledged, considered and treated as such by another man, and by all the men around him. Liberty is therefore a feature not of isolation but of interaction, not of exclusion but rather of connection... I myself am human and free only to the extent that I acknowledge the humanity and liberty of all my fellows... I am properly free when all the men and women about me are equally free. Far from being a limitation or a denial of my liberty, the liberty of another is its necessary condition and confirmation.
Man, Society, and Freedom (1871)
Context: The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i. e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.

The Edgar Cayce Remedies, p. 16 )

Attributed to Watson in: William G. Dickerson (1995) In search of the ultimate practice. p. 19.

Quoi que vous fassiez, écrasez l'infâme, et aimez qui vous aime.
Letter to Jean le Rond d'Alembert (28 November 1762); This was written in reference to crushing superstition, and the words "écrasez l'infâme" ("Crush the Infamy") became a motto strongly identified with Voltaire.
Citas

She Wolf (Falling to Pieces), Nothing But the Beat 2.0 (2012). Cowritten with David Guetta, Chris Braide and Giorgio Tuinfort.
Songs

7:7-8 NIV
Book of Amos

Aesthetics of the Oppressed (2006)

Srimad Bhagavatam, Bhaktivedanta Book Trust, 1999. Canto 2, Chapter 3, verse 11, purport. Vedabase http://www.vedabase.com/en/sb/2/3/11
Quotes from Books: Loving God, Quotes from Books: Regression of Science

Quar nous navons volu ne volons le Temple mettre en aucune servitute se non tant come il hy affiert.
In one of his memoranda to Pope Clement V from the summer of 1306.

21d
Plato, Apology

1870s, Speech before the Pole-Bearers Association (1875)

Talking about drugs, quoted in **
Audioslave Era

Prisons and Paradise (1932)

Super-Toys Last All Summer Long (1969)

Teardrops on My Guitar, written by Taylor Swift and Liz Rose.
Song lyrics, Taylor Swift (2006)

KCRW – Man In The Moon (January 4, 1994)
From Interviews

When talking about economic reforms. http://ec.europa.eu/economy_finance/publications/publication_summary12588_en.htm&ved=0ahUKEwiBxefUmpXRAhVJjywKHZEnBBIQFggaMAA&usg=AFQjCNGP2YiE7cKXtbR9DsI71bR6q0OkGw (page 4 of the report).
2007

We The Living (1936)
Source: We The Living Part One Chapter 6

Attributed to Averroes in Voices of Islam: Voices of change (2007) by Vincent J. Cornell, p. 35

(from the video Ben Affleck wins Best Director at BAFTAs 2013, channel "Sony Pix", February 09, 2013.

Speech in Washington D.C., June 30, 1975; Solzhenitsyn: The Voice of Freedom http://www.archive.org/details/SolzhenitsynTheVoiceOfFreedom, p. 30.

Romulus the Great, act I (1956)

before playing "Between the Bars" at a concert in 1996. http://www.archive.org/details/esmith2006-09-25..flacf.

Yes.
Plato, Phaedo

For My Legionaries: The Iron Guard (1936), Nation and Culture

Misattributed in "He wasn't my king" by Helen Kolawole http://www.guardian.co.uk/arts/elvis/story/0,12333,774842,00.html in The Guardian (15 August 2002) apparently citing an unsourced anecdote, that has been debunked in Counterpunch (29 August 2002) http://www.counterpunch.org/cockburn0829.html which cites an article in Jet magazine (1 August 1957):
"Tracing that rumored racial slur to its source was like running a gopher to earth", Jet wrote. Some said Presley had said it in in Boston, which Elvis had never visited. Some said it was on Edward Murrow's on which Elvis had never appeared. Jet sent Louie Robinson to the set of Jailhouse Rock "When asked if he ever made the remark, Missisissippi-born Elvis declared: 'I never said anything like that, and people who know me know I wouldn't have said it.'"
More on this misattribution at Snopes.com http://www.snopes.com/music/artists/presley1.asp
Misattributed

Rationalism in Politics and Other Essays (1962)

Inside the Painter's Studio, Joe Fig, Princeton Architectural Press, 2009, p. 42

Source: Scapegoat: The Jews, Israel, and Women's Liberation (2000), p. 246.

10. "Love" (p. 79)
Liuyan [《流言》] (1968)

Source: Hyperspace (1995), Ch.5 Quantum Heresy

Vol. I, ch. 4
Lady Holland's Memoir (1855)

First Step 2 Forever: My Story (2010), p. 177

Volume 3, Ch. 17
Fiction, The Book of the Short Sun (1999–2001)

Homage to Catalonia (1938)

jackgibbons.com http://www.jackgibbons.com/writings/alkanmyths.htm

Paragraph 1.
De Motu (1721)

The Sayings of Light and Love

Interview in TIME (10 October 2004)

12 July 1942, p. 488-89
Etty: The Letters and Diaries of Etty Hillesum, 1941-1943

Les fausses opinions ressemblent à la fausse monnaie qui est frappée d'abord par de grands coupables et dépensée ensuite par d'honnêtes gens qui perpétuent le crime sans savoir ce qu'ils font.
Les soirées de Saint-Pétersbourg, Ch. I

Plato, Phaedo

"Take no prisoners" http://www.guardian.co.uk/weekend/story/0,3605,220099,00.html, interview by Linda Grant, The Guardian (13 May 2000).
About

The Oak and the Calf (1975)

Variously attributed also to Benjamin Franklin and Mark Twain. The earliest known occurrence, and probable origin, is from a 1981 text from Narcotics Anonymous: "Insanity is repeating the same mistakes and expecting different results." Cf. Rita Mae Brown#Misattributed.
Misattributed
Variant: Insanity: doing the same thing over and over again and expecting different results.

On National-Socialism, Bolshevism & Democracy (September 10, 1938) http://www.jewishvirtuallibrary.org/joseph-goebbels-on-national-socialism-bolshevism-and-democracy
1930s

Board of County Commissioners, Wabaunsee County, Kansas, v. Umbehr, 518 U.S. 668 http://caselaw.lp.findlaw.com/scripts/getcase.pl?court=US&vol=000&invol=U20028&friend=oyez, No. 94-1654 (1996, dissenting); decided June 28, 1996.
1990s

First Glance at Adrienne von Speyr (1968)

Emily Blunt interview http://www.bluntreview.com/reviews/bloom.htm

The Satanic Bible (1969)

Canto VIII, lines 77–78 (tr. Longfellow).
The Divine Comedy (c. 1308–1321), Purgatorio

Harvard University address (1978)

Thomas Pakenham, The Scramble for Africa: White Man's Conquest of the Dark Continent From 1876 to 1912, New York: Avon Books, 1992, 22.

"Greeting to the newly integrated illuminatos dirigentes", in Nachtrag von weitern Originalschriften vol. 2 (1787) p. 45.

Source: https://www.youtube.com/watch?v=wLc_MC7NQek&t=0s "2017 Personality 04/05: Heroic and Shamanic Initiations"

Note-Book of Anton Chekhov (1921)

Canto IV, line 9 (tr. Mandelbaum).
The Divine Comedy (c. 1308–1321), Purgatorio

The Quotable Karenga (1967)

Source: Reflections and Maxims (1746), p. 175.

Parrots, the Universe and Everything (2001)

To Leon Goldensohn (15 March 1946)
The Nuremberg Interviews (2004)

Anthony Hopkins on the secret of his spooky success: ‘I like to act like a submarine’ https://herocomplex.latimes.com/uncategorized/anthony-hopkins-on-the-secret-of-his-spooky-success-i-like-to-act-like-a-submarine/ (February 11, 2010)

The Gambler (1866)

http://www.wimbledon.org/en_GB/news/articles/2010-06-19/201006191276967412350.html?promo=sl_toparticles

Gertrude Elion https://www.famousscientists.org/gertrude-b-elion/

Tract 83 http://anglicanhistory.org/tracts/tract83.html (29 June 1838).

“Lea Michele: From Gleek to Do-Gooder,” interview with Shape (July 2012) http://www.shape.com/celebrities/interviews/lea-michele-gleek-do-gooder.

1880s, 1884, Letter to Theo (Nuenen, Oct. 1884)
Context: I tell you, if one wants to be active, one must not be afraid of going wrong, one must not be afraid of making mistakes now and then. Many people think that they will become good just by doing no harm - but that's a lie, and you yourself used to call it that. That way lies stagnation, mediocrity.
Just slap anything on when you see a blank canvas staring you in the face like some imbecile. You don't know how paralyzing that is, that stare of a blank canvas is, which says to the painter, You can't do a thing. The canvas has an idiotic stare and mesmerises some painters so much that they turn into idiots themselves. Many painters are afraid in front of the blank canvas, but the blank canvas is afraid of the real, passionate painter who dares and who has broken the spell of 'you can't' once and for all.
Life itself, too, is forever turning an infinitely vacant, dispiriting blank side towards man on which nothing appears, any more than it does on a blank canvas. But no matter how vacant and vain, how dead life may appear to be, the man of faith, of energy, of warmth, who knows something, will not be put off so easily. He wades in and does something and stays with it, in short, he violates, "defiles" - they say. Let them talk, those cold theologians.

Nature and the Greeks (1954)
Context: The observing mind is not a physical system, it cannot interact with any physical system. And it might be better to reserve the term "subject" for the observing mind. … For the subject, if anything, is the thing that senses and thinks. Sensations and thoughts do not belong to the "world of energy."

Response to request from a church organization of New York, on refusing to proclaim a national day of fasting and prayer, in relation to an outbreak of cholera. Correspondence 4:447 (1832); quoted in A Subaltern's Furlough : Descriptive of Scenes in Various Parts of the United States, Upper and Lower Canada, New Brunswick and Nova Scotia during the Summer and Autumn of 1832 (1833) by Edward Thomas Coke, Ch. 9, p. 145 http://memory.loc.gov/cgi-bin/query/r?ammem/lhbtn:@field(DOCID+@lit(lhbtn0265adiv14))
1830s
Context: While I concur with the Synod in the efficacy of prayer, and in the hope that our country may be preserved from the attacks of pestilence "and that the judgments now abroad in the earth may be sanctified to the nations," I am constrained to decline the designation of any period or mode as proper for the public manifestation of this reliance. I could not do otherwise without transcending the limits prescribed by the Constitution for the President and without feeling that I might in some degree disturb the security which religion nowadays enjoys in this country in its complete separation from the political concerns of the General Government.

God and the State (1871; publ. 1882)
Context: Does it follow that I reject all authority? Far from me such a thought. In the matter of boots, I refer to the authority of the bootmaker; concerning houses, canals, or railroads, I consult that of the architect or engineer. For such or such special knowledge I apply to such or such a savant. But I allow neither the bootmaker nor the architect nor the savant to impose his authority upon me. I listen to them freely and with all the respect merited by their intelligence, their character, their knowledge, reserving always my incontestable right of criticism and censure. I do not content myself with consulting authority in any special branch; I consult several; I compare their opinions, and choose that which seems to me the soundest. But I recognize no infallible authority, even in special questions; consequently, whatever respect I may have for the honesty and the sincerity of such or such an individual, I have no absolute faith in any person. Such a faith would be fatal to my reason, to my liberty, and even to the success of my undertakings; it would immediately transform me into a stupid slave, an instrument of the will and interests of others.

Source: Down and out in Paris and London (1933), Ch. 31
Context: Beggars do not work, it is said; but then, what is work? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, bronchitis etc. It is a trade like any other; quite useless, of course — but, then, many reputable trades are quite useless. And as a social type a beggar compares well with scores of others. He is honest compared with the sellers of most patent medicines, high-minded compared with a Sunday newspaper proprietor, amiable compared with a hire-purchase tout-in short, a parasite, but a fairly harmless parasite. He seldom extracts more than a bare living from the community, and, what should justify him according to our ethical ideas, he pays for it over and over in suffering.

As quoted in The Subconscious Diet : It's Not What You Put in Your Mouth; It Is What You Put in Your Mind (2005) by Hugh B. Sanders, p. 104 <!-- also quoted in The First Step : A Peek at the Real World (2006) by Gudmundur O. Sigurdarson, p. 41 -->
Context: Success means doing the best we can with what we have. Success is the doing, not the getting — in the trying, not the triumph. Success is a personal standard — reaching for the highest that is in us — becoming all that we can be. If we do our best, we are a success. Success is the maximum utilization of the ability that you have.

Cassandra (1860)
Context: The great reformers of the world turn into the great misanthropists, if circumstances or organisation do not permit them to act. Christ, if He had been a woman, might have been nothing but a great complainer. Peace be with the misanthropists! They have made a step in progress; the next will make them great philanthropists; they are divided but by a line.
The next Christ will perhaps be a female Christ. But do we see one woman who looks like a female Christ? or even like "the messenger before" her "face", to go before her and prepare the hearts and minds for her?
To this will be answered that half the inmates of Bedlam begin in this way, by fancying that they are "the Christ."
People talk about imitating Christ, and imitate Him in the little trifling formal things, such as washing the feet, saying His prayer, and so on; but if anyone attempts the real imitation of Him, there are no bounds to the outcry with which the presumption of that person is condemned.

Source: The Montessori Method (1912), Ch. 5 : Discipline, p. 100.
Context: Let us picture to ourselves a clever and proficient workman, capable, not only of producing much and perfect work, but of giving advice in his workshop, because of his ability to control and direct the general activity of the environment in which he works. The man who is thus master of his environment will be able to smile before the anger of others, showing that great mastery of himself which comes from consciousness of his ability to do things. We should not, however, be in the least surprised to know that in his home this capable workman scolded his wife if the soup was not to his taste, or not ready at the appointed time. In his home, he is no longer the capable workman; the skilled workman here is the wife, who serves him and prepares his food for him. He is a serene and pleasant man where he is powerful through being efficient, but is domineering where he is served. Perhaps if he should learn how to prepare his soup he might become a perfect man! The man who, through his own efforts, is able to perform all the actions necessary for his comfort and development in life, conquers himself, and in doing so multiplies his abilities and perfects himself as an individual.
We must make of the future generation, powerful men, and by that we mean men who are independent and free.

Interview with Oriana Fallaci in The Chicago Tribune (24 June 1973).
Context: Democracy, republics: What do these words signify? What have they changed in the world? Have men become better, more loyal, kinder? Are the people happier? All goes on as before, as always. Illusions, illusions. Besides, one should consider the interest of a nation before subverting it with words. Democracy is necessary in some cases and We believe some African peoples might adopt it. But in other cases it is harmful, a mistake.

The Inferno (1917), Ch. XIV
Context: Once, bowed in the evening light, the dead man had said, "After my death, life will continue. Every detail in the world will continue to occupy the same place quietly. All the traces of my passing will die little by little, and the void I leave behind will be filled once more."
He was mistaken in saying so. He carried all the truth with him. Yet we, we saw him die. He was dead for us, but not for himself. I feel there is a fearfully difficult truth here which we must get, a formidable contradiction. But I hold on to the two ends of it, groping to find out what formless language will translate it. Something like this: "Every human being is the whole truth." I return to what I heard. We do not die since we are alone. It is the others who die. And this sentence, which comes to my lips tremulously, at once baleful and beaming with light, announces that death is a false god.

"All You Need Is Love"
Lyrics

16
The Gardener http://www.spiritualbee.com/love-poems-by-tagore/ (1915)
Context: We do not stray out of all words into the ever silent;
We do not raise our hands to the void for things beyond hope.

A Hero of Our Time (1840; rev. 1841)

2010s, Penn Jillette Rapes All the Women He Wants To (2012)
Context: The question I get asked by religious people all the time is, without God, what’s to stop me from raping all I want? And my answer is: I do rape all I want. And the amount I want is zero. And I do murder all I want, and the amount I want is zero. The fact that these people think that if they didn’t have this person watching over them that they would go on killing, raping rampages is the most self-damning thing I can imagine. I don't want to do that. Right now, without any god, I don't want to jump across this table and strangle you. I have no desire to strangle you. I have no desire to flip you over and rape you.

Letter to her husband George P. Putnam, on the eve of her last flight
Last Flight (1937)
Context: Please know that I am aware of the hazards. I want to do it because I want to do it. Women must try to do things as men have tried. When they fail, their failure must be a challenge to others.

http://books.google.com/books?id=fwxgAAAAMAAJ&q=%22Virginity+virginity+when+you+leave+me+where+do+you+go+I+am+gone+and+never+come+back+to+you+I+never+return%22&pg=PA57#v=onepage
Fragment 114 Voigt
The Willis Barnstone translations, Loss

Referring to marriage
A Hero of Our Time (1840; rev. 1841)

Variant translation: "...the search for truth strains the patience of most people, who would rather believe the first things that come to hand." Translation by Paul Woodruff.
Book I, 1.20-[3]
History of the Peloponnesian War, Book I