Quotes about doing

page 47

On Certainty (1969)

Definitions - Scholium
Philosophiae Naturalis Principia Mathematica (1687)
Context: I do not define time, space, place, and motion, as being well known to all. Only I must observe, that the common people conceive those quantities under no other notions but from the relation they bear to sensible objects. And thence arise certain prejudices, for the removing of which it will be convenient to distinguish them into absolute and relative, true and apparent, mathematical and common.

Source: 1910s, Fear God and Take Your Own Part (1916), p. 70
Context: Christianity is not the creed of Asia and Africa at this moment solely because the seventh century Christians of Asia and Africa had trained themselves not to fight, whereas the Moslems were trained to fight. Christianity was saved in Europe solely because the peoples of Europe fought. If the peoples of Europe in the seventh and eighth centuries, an on up to and including the seventeenth century, had not possessed a military equality with, and gradually a growing superiority over the Mohammedans who invaded Europe, Europe would at this moment be Mohammedan and the Christian religion would be exterminated. Wherever the Mohammedans have had complete sway, wherever the Christians have been unable to resist them by the sword, Christianity has ultimately disappeared. From the hammer of Charles Martel to the sword of Sobieski, Christianity owed its safety in Europe to the fact that it was able to show that it could and would fight as well as the Mohammedan aggressor...... The civilization of Europe, American and Australia exists today at all only because of the victories of civilized man over the enemies of civilization because of victories through the centuries from Charles Martel in the eighth century and those of John Sobieski in the seventeenth century. During the thousand years that included the careers of the Frankish soldier and the Polish king, the Christians of Asia and Africa proved unable to wage successful war with the Moslem conquerors; and in consequence Christianity practically vanished from the two continents; and today, nobody can find in them any "social values" whatever, in the sense in which we use the words, so far as the sphere of Mohammedan influences are concerned. There are such "social values" today in Europe, America and Australia only because during those thousand years, the Christians of Europe possessed the warlike power to do what the Christians of Asia and Africa had failed to do — that is, to beat back the Moslem invader.

Session 899, Page 225
Dreams, Evolution and Value Fulfillment, Volume One (1986)

Quoted in Thoughts (1901) by Jessie K. Freeman and Sarah S. B. Yule, p. 83, and in Collect Writings of Russell H. Conwell (1925), Vol. 1, p. 396
Context: Doing nothing for others is the undoing of ourselves. We must purposely be kind and generous, or we miss the best part of existence. The heart which goes out of itself gets large and full. This is the great secret of the inner life. We do ourselves the most good doing something for others.

2012

1910s, Address to the Knights of Columbus (1915)
Context: All of us, no matter from what land our parents came, no matter in what way we may severally worship our Creator, must stand shoulder to shoulder in a united America for the elimination of race and religious prejudice. We must stand for a reign of equal justice to both big and small. We must insist on the maintenance of the American standard of living. We must stand for an adequate national control which shall secure a better training of our young men in time of peace, both for the work of peace and for the work of war. We must direct every national resource, material and spiritual, to the task not of shirking difficulties, but of training our people to overcome difficulties. Our aim must be, not to make life easy and soft, not to soften soul and body, but to fit us in virile fashion to do a great work for all mankind. This great work can only be done by a mighty democracy, with these qualities of soul, guided by those qualities of mind, which will both make it refuse to do injustice to any other nation, and also enable it to hold its own against aggression by any other nation. In our relations with the outside world, we must abhor wrongdoing, and disdain to commit it, and we must no less disdain the baseness of spirit which lamely submits to wrongdoing. Finally and most important of all, we must strive for the establishment within our own borders of that stern and lofty standard of personal and public neutrality which shall guarantee to each man his rights, and which shall insist in return upon the full performance by each man of his duties both to his neighbor and to the great nation whose flag must symbolize in the future as it has symbolized in the past the highest hopes of all mankind.

81
Golden Sayings of Epictetus

Narrated Abdullah ibn Abbas, in AbuDawud, Book 38, Number 4447
Sunni Hadith

Source: My Heart Belongs (1976), p. 20
Context: Never, never, never can I say I had a frustrating childhood. It was all joy. Mother used to say she never had seen such a happy child — that I awakened each morning with a smile. I don’t remember that, but I do remember that I never wanted to go to bed, to go to sleep, for fear I’d miss something.

"I'm Proud of You!" (4 June, 2008) http://www.youtube.com/watch?v=_v0lmI_9m9M
Context: So rare that we are told that we are doing just great, and good enough. So if you are doing all you can, I want you to know I'm proud of you! And I wanted to pass that along. And I hope you feel it, and that you know you're doing ok, 'cause you know. Despite what everyone else is saying, you'll know, and I hope you do!

Light (1919), Ch. XXII - Light
Context: I do not regret my youth and its beliefs. Up to now, I have wasted my time to live. Youth is the true force, but it is too rarely lucid. Sometimes it has a triumphant liking for what is now, and the pugnacious broadside of paradox may please it. But there is a degree in innovation which they who have not lived very much cannot attain. And yet who knows if the stern greatness of present events will not have educated and aged the generation which to-day forms humanity's effective frontier? Whatever our hope may be, if we did not place it in youth, where should we place it?

Even Cowgirls Get the Blues (1976)
Context: I set an example. That's all anyone can do. I'm sorry the cowgirls didn't pay better attention, but I couldn't force them to notice me. I've lived most of my entire adult life outside the law, and never have I compromised with authority. But neither have I gone out and picked fights with authority. That's stupid. They're waiting for that; they invite it; it helps keep them powerful. Authority is to be ridiculed, outwitted and avoided. And it's fairly easy to do all three. If you believe in peace, act peacefully; if you believe in love, acting lovingly; if you believe every which way, then act every which way, that's perfectly valid — but don't go out trying to sell your beliefs to the system. You end up contradicting what you profess to believe in, and you set a bum example. If you want to change the world, change yourself.

A Cure of Greek Maladies, Preface
In Theodoret of Cyrus (The Early Church Fathers), 2006, István Pásztori-Kupán, Routledge, p. 86 http://books.google.com/books?id=kRfnFbYsxekC&pg=PA86&dq=%22they+say+that+the+cult+of+martyrs+is+ridiculous%22&hl=en&ei=05LPTb3LDcLr0QGEo5CFDg&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDAQ6AEwAQ#v=onepage&q=%22they%20say%20that%20the%20cult%20of%20martyrs%20is%20ridiculous%22&f=false
Alternate translation: I have often encountered certain people still attached to the fables of pagan mythology who ridicule our belief and assert that faith is all we require of those whom we give religious instruction. They also point with scorn at the Apostles' lack of education and stigmatize these men as uncouth and ignorant of the niceties of cultivated speech. They further say that the veneration shown to the martyrs is absurd. And as for the living seeking to obtain the intercession of the dead, this, they declare, is the utmost folly.
In Patrology, Johannes Quasten, Volume 1, p. 543. http://books.google.com/books?id=j3fYAAAAMAAJ&q=%22as+for+the+living+seeking+to+obtain+the+intercession+of+the+dead%22&dq=%22as+for+the+living+seeking+to+obtain+the+intercession+of+the+dead%22&hl=en&ei=8jrSTbKcMYbi0QGJv7XfCw&sa=X&oi=book_result&ct=result&resnum=2&ved=0CC4Q6AEwAQ
Context: I have often come across convinced adepts of Greek mythology who mock our faith under the pretext that we do not say anything else to those whom we instruct in divine things, but merely command them to believe.
They accuse the apostles of ignorance, labelling them barbarians, because they do not have the subtlety of eloquence; and they say that the cult of martyrs is ridiculous, considering it completely absurd for the living to seek assistance from the dead.

Session 421
Seth Speaks (1972)

(Omitted from the original 1980 Playboy interview). Complete text of the interview in, All We Are Saying: The Last Major Interview with John Lennon and Yoko Ono, 2000, David Sheff, G. Barry Golson, St. Martin's Griffin; , pp. 112-113. http://books.google.com/books?id=HL7X-YyrINUC&pg=PA112&dq=%22nor+do+i+think+we+came+from+monkeys%22&hl=en&ei=ob0STqL7H8T_sQKnjtjUDw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCkQ6AEwAA#v=onepage&q=%22nor%20do%20i%20think%20we%20came%20from%20monkeys%22&f=false [Originally published in October 1981 as The Playboy Interviews with John Lennon and Yōko Ono]. http://books.google.com/books?id=UVYIAQAAMAAJ&q=%22nor+do+i+think+we+came+from+monkeys%22&dq=%22nor+do+i+think+we+came+from+monkeys%22&hl=en&ei=XsYSTpvQAaXksQLFi8WaCQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDAQ6AEwAQ.Complete fragment available at EvolutionNews.org http://www.evolutionnews.org/2011/06/john_lennon_darwin_doubter048051.html.
Playboy interview (1980)
Context: Nor do I think we came from monkeys, by the way... That's another piece of garbage. What the hell's it based on? We couldn't've come from anything--fish, maybe, but not monkeys. I don't believe in the evolution of fish to monkeys to men. Why aren't monkeys changing into men now? It's absolute garbage. It's absolutely irrational garbage, as mad as the ones who believe the world was made only four thousand years ago, the fundamentalists.
That and the monkey thing are both as insane as the other. I’ve nothing to base it on; it’s only a gut feeling. They always draw that progression-these apes standing up suddenly. The early men are always drawn like apes, right? Because that fits in the theory we have been living with since Darwin. I don't buy that monkey business. [Singing] "Too much monkey business..." [Laughing] I don' t buy it. I've got no basis for it and no theory to offer, I just don't buy it. Something other than that. Something simpler. I don't buy I've got no basis for it and no theory to offer, I just don't buy it. Something other than that. Something simpler. I don't buy anything other than "It always was and ever shall be." I can't conceive of anything less or more. The other theories change all the time. They set up these idols and then they knock them down. It keeps all the old professors happy in the university. It gives them something to do. I don't know if there's any harm in it except they ram it down everybody's throat. Everything they told me as a kid has already been disproved by the same type of "experts" who made them up in the first place.

Sermon 38 "A Caution against Bigotry http://www.ccel.org/ccel/wesley/sermons.v.xxxviii.html
Sermons on Several Occasions (1771)
Context: In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.
O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.
I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another’s not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him.

An atmosphere of sympathetic influence encircles every human being; and the man or woman who feels strongly, healthily and justly, on the great interests of humanity, is a constant benefactor to the human race. See, then, to your sympathies in this matter! Are they in harmony with the sympathies of Christ? or are they swayed and perverted by the sophistries of worldly policy?
Uncle Tom's Cabin (1852), Concluding Remarks

Source: 1920s, Civilization and Its Discontents (1929), Ch. 1, as translated by Joan Riviere (1961)
Context: Towards the outside, at any rate, the ego seems to maintain clear and sharp lines of demarcation. There is only one state — admittedly an unusual state, but not one that can be stigmatized as pathological — in which it does not do this. At the height of being in love the boundary between ego and object threatens to melt away. Against all the evidence of his senses, a man who is in love declares that "I" and "you" are one, and is prepared to behave as if it were a fact.

1910s, Address to the Knights of Columbus (1915)
Context: I am certain that the only permanently safe attitude for this country as regards national preparedness for self-defense is along its lines of universal service on the Swiss model. Switzerland is the most democratic of nations. Its army is the most democratic army in the world. There isn't a touch of militarism or aggressiveness about Switzerland. It has been found as a matter of actual practical experience in Switzerland that the universal military training has made a very marked increase in social efficiency and in the ability of the man thus trained to do well for himself in industry. The man who has received the training is a better citizen, is more self-respecting, more orderly, better able to hold his own, and more willing to respect the rights of others and at the same time he is a more valuable and better paid man in his business. We need that the navy and the army should be greatly increased and that their efficiency as units and in the aggregate should be increased to an even greater degree than their numbers. An adequate regular reserve should be established. Economy should be insisted on, and first of all in the abolition of useless army posts and navy yards. The National Guard should be supervised and controlled by the Federal War Department. Training camps such as at Plattsburg should be provided on a nation-wide basis and the government should pay the expenses. Foreign-born as well as native-born citizens should be brought together in those camps; and each man at the camp should take the oath of allegiance as unreservedly and unqualifiedly as the men of its regular army and navy now take it. Not only should battleships, battle cruisers, submarines, ample coast and field artillery be provided and a greater ammunition supply system, but there should be a utilization of those engaged in such professions as the ownership and management of motor cars, in aviation, and in the profession of engineering. Map-making and road improvement should be attended to, and, as I have already said, the railroads brought into intimate touch with the War Department. Moreover, the government should deal with conservation of all necessary war supplies such as mine products, potash, oil lands, and the like. Furthermore, all munition plants should be carefully surveyed with special reference to their geographic distribution and for the possibility of increased munition and supply factories. Finally, remember that the men must be sedulously trained in peace to use this material or we shall merely prepare our ships, guns, and products as gifts to the enemy. All of these things should be done in any event, but let us never forget that the most important of all things is to introduce universal military service. But let me repeat that this preparedness against war must be based upon efficiency and justice in the handling of ourselves in time of peace. If belligerent governments, while we are not hostile to them but merely neutral, strive nevertheless to make of this nation many nations, each hostile to the others and none of them loyal to the central government, then it may be accepted as certain that they would do far worse to us in time of war. If they encourage strikes and sabotage in our munition plants while we are neutral, it may be accepted as axiomatic that they would do far worse to us if we were hostile. It is our duty from the standpoint of self-defense to secure the complete Americanization of our people, to make of the many peoples of this country a united nation, one in speech and feeling, and all, so far as possible, sharers in the best that each has brought to our shores.

2011, Address on interventions in Libya (March 2011)
Context: I’d like to update the American people on the international effort that we have led in Libya — what we’ve done, what we plan to do, and why this matters to us.
I want to begin by paying tribute to our men and women in uniform who, once again, have acted with courage, professionalism and patriotism. They have moved with incredible speed and strength. Because of them and our dedicated diplomats, a coalition has been forged and countless lives have been saved.
Meanwhile, as we speak, our troops are supporting our ally Japan, leaving Iraq to its people, stopping the Taliban’s momentum in Afghanistan, and going after al Qaeda all across the globe. As Commander-in-Chief, I’m grateful to our soldiers, sailors, airmen, Marines, Coast Guardsmen, and to their families. And I know all Americans share in that sentiment.

As quoted in The Tragic Sense of Life (1913), by Miguel de Unamuno, as translated by J. E. Crawford Flitch; Conclusion : Don Quixote in the Contemporary European Tragi-Comedy
The Italian original is from Francesco de Sanctis, Storia della letteratura italiana, 1871/1890, p. 255 http://it.wikisource.org/wiki/Pagina:Storia_della_letteratura_italiana_II.djvu/267: "L'amore eroico è proprio delle nature superiori, dette insane, non perché non sanno, ma perché soprasanno..."
Disputed

On the Sermon on the Mount, as translated by William Findlay (1888), Book I, Ch. 1 http://www.newadvent.org/fathers/16011.htm
Context: If any one will piously and soberly consider the sermon which our Lord Jesus spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. … He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock.

The Inferno (1917), Ch. XIV
Context: We do not die. Each human being is alone in the world. It seems absurd, contradictory to say this, and yet it is so. But there are many human beings like me. No, we cannot say that. In saying that, we set ourselves outside the truth in a kind of abstraction. All we can say is: I am alone.
And that is why we do not die.

Oui interview (1979)
Context: The cool-person syndrome is peculiarly American. Part of that has to do with the way the educational business is run in the U. S. It’s not based on how much you can teach your child: it’s based on how much money the suppliers of basic materials can make off your child. Somewhere along the line most people pick up the desire to be a cool person, which is just another way to make them buy things. Once you’ve decided that you need to be a cool person, it makes you a possible victim of anyone whose products are the equivalent of bottled smoke. Somebody tells you to buy this particularly useless item and you’ll be a cool person. No matter how stupid it seems, you have to buy it. Pet Rocks. Pringle’s potato chips. whatever it is — the newest, the latest. Since the cool-person thing is something you learn in school, and since the school business is pretty suspicious and definitely tied up with the government, it makes you wonder whether or not the desire to be cool is part of a government plot to make you buy stupid things.

Closing statements of presentation at Beyond Belief : Science, Religion, Reason and Survival (5 November 2006)
Context: There are those whose views about religion are not very different from my own, but who nevertheless feel that we should try to damp down the conflict, that we should compromise it. … I respect their views and I understand their motives, and I don't condemn them, but I'm not having it. To me, the conflict between science and religion is more important than these issues of science education or even environmentalism. I think the world needs to wake up from its long nightmare of religious belief; and anything that we scientists can do to weaken the hold of religion should be done, and may in fact be our greatest contribution to civilization.

Letter to Dorothy Day, quoted in Catholic Voices in a World on Fire (2005) by Stephen Hand, p. 180.
Context: Our job is to love others without stopping to inquire whether or not they are worthy. That is not our business and, in fact, it is nobody's business. What we are asked to do is to love, and this love itself will render both ourselves and our neighbors worthy if anything can.

"Andrea del Sarto", line 70
"Less is more" is often misattributed to architects Buckminster Fuller or Ludwig Mies van der Rohe. It is something of a motto for minimalist philosophy. It was used in 1774 by Christoph Martin Wieland.
Men and Women (1855)
Context: I do what many dream of, all their lives,
— Dream? strive to do, and agonize to do,
And fail in doing. I could count twenty such
On twice your fingers, and not leave this town,
Who strive — you don't know how the others strive
To paint a little thing like that you smeared
Carelessly passing with your robes afloat —
Yet do much less, so much less, Someone says,
(I know his name, no matter) — so much less!
Well, less is more, Lucrezia: I am judged.
There burns a truer light of God in them,
In their vexed beating stuffed and stopped-up brain,
Heart, or whate'er else, than goes on to prompt
This low-pulsed forthright craftsman's hand of mine.

Invitation to the Journey
Journey Within (1947)
Context: Never do I hesitate to look squarely at the unexpected face that every passing hour unveils to us, and to sacrifice the false images of it formed in advance, however dear they may be. In me, the love of life in general predominates over love of my own life (that, indeed, would never have sufficed to bear me up). May life herself speak! However inadequate I may be in listening to her, and in repeating her words, I shall try to record them, even if they contradict my most secret desires. In all that I write, may her will, not mine, be done!

2009, A World without Nuclear Weapons (April 2009)
Context: Now, I know that there are some who will question whether we can act on such a broad agenda. There are those who doubt whether true international cooperation is possible, given inevitable differences among nations. And there are those who hear talk of a world without nuclear weapons and doubt whether it's worth setting a goal that seems impossible to achieve.
But make no mistake: We know where that road leads. When nations and peoples allow themselves to be defined by their differences, the gulf between them widens. When we fail to pursue peace, then it stays forever beyond our grasp. We know the path when we choose fear over hope. To denounce or shrug off a call for cooperation is an easy but also a cowardly thing to do. That's how wars begin. That's where human progress ends.

The Inferno (1917), Ch. XVI
Context: I come back as I always do to the greatness of mankind's curse, and I repeat it with the monotony of those who are always right — oh, without God, without a harbour, without enough rags to cover us, all we have, standing erect on the land of the dead, is the rebellion of our smile, the rebellion of being gay when darkness envelops us. We are divinely alone, the heavens have fallen on our heads.

Of Humanity
A short Schem of the true Religion
Context: The other part of the true religion is our duty to man. We must love our neighbour as our selves, we must be charitable to all men for charity is the greatest of graces, greater then even faith or hope & covers a multitude of sins. We must be righteous & do to all men as we would they should do to us.

Statements to New York Times reporter Lacey Fosburgh, as quoted in Salinger : A Biography (2000) by Paul Alexander; also in If You Really Want to Hear About It : Writers on J.D. Salinger and His Work (2006) by Catherine Crawford.
Context: There is a marvelous peace in not publishing. … It's peaceful. Still. Publishing is a terrible invasion of my privacy. I like to write. I live to write. But I write just for myself and my own pleasure. … I don't necessarily intend to publish posthumously, but I do like to write for myself. … I pay for this kind of attitude. I'm known as a strange, aloof kind of man. But all I'm doing is trying to protect myself and my work.

As quoted in "Person of the Week: Kailash Satyarthi" by Peter Jennings, at ABC News (14 May 2004) http://abcnews.go.com/WNT/PersonOfWeek/story?id=131826&page=1
Context: If I was not fighting against child labor, I don't know what else I could do. It was always in my heart, I could not live without that … It's really a kind of spiritual feeling which is difficult to explain … And the smiles come on the face of the children when they realize that they are free. … When you are living in a globalized economy and a globalized world, you cannot live in isolation, all the problems and solutions are interconnected, and so the problem of child labor in any part of the world is your problem. … The world should have one thing in mind — if the children are exploited in any part of the world, if the children are deprived of their childhood in any part of the world, the world cannot live in peace … The world cannot be human.

Speech in reply to Senator Stephen Douglas in the Lincoln-Douglas debates http://www.bartleby.com/251/1003.html of the 1858 campaign for the U.S. Senate, at Chicago, Illinois (10 July 1858)
1850s, Lincoln–Douglas debates (1858)
Context: Those arguments that are made, that the inferior race are to be treated with as much allowance as they are capable of enjoying; that as much is to be done for them as their condition will allow. What are these arguments? They are the arguments that kings have made for enslaving the people in all ages of the world. You will find that all the arguments in favor of king-craft were of this class; they always bestrode the necks of the people, not that they wanted to do it, but because the people were better off for being ridden. That is their argument, and this argument of the Judge is the same old serpent that says you work and I eat, you toil and I will enjoy the fruits of it. Turn in whatever way you will, whether it come from the mouth of a King, an excuse for enslaving the people of this country, or from the mouth of men of one race as a reason for enslaving the men of another race, it is all the same old serpent, and I hold if that course of argumentation that is made for the purpose of convincing the public mind that we should not care about this, should be granted, it does not stop with the negro. I should like to know if, taking this old Declaration of Independence, which declares that all men are equal upon principle, and making exceptions to it, where will it stop? If one man says it does not mean a negro, why not another say it does not mean some other man? If that declaration is not the truth, let us get the Statute book, in which we find it, and tear it out! Who is so bold as to do it? If it is not true let us tear it out! [Cries of "No, No."] Let us stick to it, then; let us stand firmly by it, then. It may be argued that there are certain conditions that make necessities and impose them upon us, and to the extent that a necessity is imposed upon a man, he must submit to it. I think that was the condition in which we found ourselves when we established this Government. We had slavery among us, we could not get our Constitution unless we permitted them to remain in slavery, we could not secure the good we did secure if we grasped for more; and having by necessity submitted to that much, it does not destroy the principle that is the charter of our liberties. Let that charter stand as our standard.

Book I, ch. 14.
Discourses

Misattributed
Source: Elbert Hubbard, Little Journeys to the Homes of American Statesmen (1898), p. 370 http://hdl.handle.net/2027/osu.32435065322687?urlappend=%3Bseq=458: "If you would escape moral and physical assassination, do nothing, say nothing, be nothing—court obscurity, for only in oblivion does safety lie." Other versions of the saying were repeated in several of Hubbard's later writings.

I Ain't Got Time To Bleed (1999)
Context: I'm all for gun control, I just define it a little differently. If you can put 2 rounds into the same hole from 25 meters, that's gun control! If you're going to own a gun, you have an obligation to know what you're doing with it. When the Constitution gave us the right to bear arms, it also made us responsible for using them properly. It's not fair of us as citizens to lean more heavily on one side of that equation than on the other.
So I support waiting periods and training requirements for gun ownership, and I like the idea that it shouldn't be incredibly easy to get guns. I support the right to carry concealed weapons, but I think people who want a concealed-weapons permit need to pass a training and safety course. The Constitution calls for a "well-regulated militia." In other words, you need to know how to use your weapon, and practice with it.
Where I draw the line is at gun registration. A law that says that everybody who owns a gun has to be on record is too easy to abuse.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 98

1850s, The House Divided speech (1858)
Context: If we could first know where we are, and whither we are tending, we could then better judge what to do, and how to do it. We are now far into the fifth year, since a policy was initiated, with the avowed object, and confident promise, of putting an end to slavery agitation. Under the operation of that policy, that agitation has not only, not ceased, but has constantly augmented. In my opinion, it will not cease, until a crisis shall have been reached, and passed.

On Fairy-Stories (1939)
Context: I have claimed that Escape is one of the main functions of fairy-stories, and since I do not disapprove of them, it is plain that I do not accept the tone of scorn or pity with which 'Escape' is now so often used. Why should a man be scorned if, finding himself in prison, he tries to get out and go home? Or if he cannot do so, he thinks and talks about other topics than jailers and prison-walls? The world outside has not become less real because the prisoner cannot see it.

Parnassus on Wheels (1917)
Context: "Lord!" he said, "when you sell a man a book you don't sell him just twelve ounces of paper and ink and glue — you sell him a whole new life. Love and friendship and humour and ships at sea by night — there's all heaven and earth in a book, a real book I mean. Jiminy! If I were the baker or the butcher or the broom huckster, people would run to the gate when I came by — just waiting for my stuff. And here I go loaded with everlasting salvation — yes, ma'am, salvation for their little, stunted minds — and it's hard to make 'em see it. That's what makes it worth while — I'm doing something that nobody else from Nazareth, Maine, to Walla Walla, Washington, has ever thought of. It's a new field, but by the bones of Whitman, it's worth while. That's what this country needs — more books!"

Letter to Woodburn Harris (25 February-1 March 1929), in Selected Letters II, 1925-1929 edited by August Derleth and Donald Wandrei, pp. 288-289
Non-Fiction, Letters
Context: About my own attitude toward ethics—I thought I made it plain that I object only to (a) grotesquely disproportionate indignations and enthusiasms, (b) illogical extremes involving a reductio ad absurdum, and (c) the nonsensical notion that "right" and "wrong" involve any principles more mystical and universal than those of immediate expedience (with the individual's own comfort as a criterion) on the other hand. I believe I was careful to specify that I do not advocate vice and crime, but that on the other hand I have a marked distaste for immoral and unlawful acts which contravene the harmonious traditions and standards of beautiful living developed by a culture during its long history. This, however, is not ethics but aesthetics—a distinction which you are almost alone in considering negligible. … So far as I am concerned—I am an aesthete devoted to harmony, and to the extraction of the maximum possible pleasure from life. I find by experience that my chief pleasure is in symbolic identification with the landscape and tradition-stream to which I belong—hence I follow the ancient, simple New England ways of living, and observe the principles of honour expected of a descendant of English gentlemen. It is pride and beauty-sense, plus the automatic instincts of generations trained in certain conduct-patterns, which determine my conduct from day to day. But this is not ethics, because the same compulsions and preferences apply, with me, to things wholly outside the ethical zone. For example, I never cheat or steal. Also, I never wear a top-hat with a sack coat or munch bananas in public on the streets, because a gentleman does not do those things either. I would as soon do the one as the other sort of thing—it is all a matter of harmony and good taste—whereas the ethical or "righteous" man would be horrified by dishonesty yet tolerant of course personal ways. If I were farming in your district I certainly would assist my neighbours—both as a means of promoting my standing in the community, and because it is good taste to be generous and accommodating. Likewise with the matter of treating the pupils in a school class. But this would not be through any sense of inner compulsion based on principles dissociated from my personal welfare and from the principle of beauty. It would be for the same reason that I would not dress eccentrically or use vulgar language. Pure aesthetics, aside from the personal-benefit element; and concerned with emotions of pleasure versus disgust rather than of approval versus indignation.

Statement during the civil war, cited in 1938 by TIME Magazine, http://www.time.com/time/magazine/article/0,9171,915079,00.html, also cited in John A. Crittenden, Parties and elections in the United States, Prentice-Hall, 1982, (p.6).
Context: We do not believe in government through the voting booth. The Spanish national will was never freely expressed through the ballot box. Spain has no foolish dreams.

UN Address (1999)
Context: For many years, I did my best to report on the issues of the day in as objective a manner as possible. When I had my own strong opinions, as I often did, I tried not to communicate them to my audience.
Now, however, my circumstances are different. I am in a position to speak my mind. And that is what I propose to do.
Those of us who are living today can influence the future of civilization. We can influence whether our planet will drift into chaos and violence, or whether through a monumental educational and political effort we will achieve a world of peace under a system of law where individual violators of that law are brought to justice.

Another excerpt from the Tris Speaker speech – featuring a much more familiar version of the "wasting your time" warning – as quoted in "Standing Cheer for Roberto" by Houston Chronicle sportswriter John Wilson, in The Sporting News (February 20, 1971), p. 44.

Other, <big><big>1970s</big></big>, <big>1971</big>
Context: We must all live together and work together no matter what race or nationality. If you have an opportunity to accomplish something that will make things better for someone coming behind you, and you don't do that, you are wasting your time on this earth.

2015, Naturalization Ceremony speech (December 2015)
Context: Our system of self-government depends on ordinary citizens doing the hard, frustrating but always essential work of citizenship -- of being informed. Of understanding that the government isn’t some distant thing, but is you. Of speaking out when something is not right. Of helping fellow citizens when they need a hand. Of coming together to shape our country’s course. And that work gives purpose to every generation. It belongs to me. It belongs to the judge. It belongs to you. It belongs to you, all of us, as citizens. To follow our laws, yes, but also to engage with your communities and to speak up for what you believe in. And to vote -- to not only exercise the rights that are now yours, but to stand up for the rights of others.

1910s, Letter to the American Defense Society (1919)
Context: In the first place we should insist that if the immigrant who comes here in good faith becomes an American and assimilates himself to us, he shall be treated on an exact equality with everyone else, for it is an outrage to discriminate against any such man because of creed, or birthplace, or origin. But this is predicated upon the man's becoming in very fact an American, and nothing but an American. If he tries to keep segregated with men of his own origin and separated from the rest of America, then he isn't doing his part as an American. There can be no divided allegiance here. Any man who says he is an American, but something else also, isn't an American at all. We have room for but one flag, the American flag, and this excludes the red flag, which symbolizes all wars against liberty and civilization, just as much as it excludes any foreign flag of a nation to which we are hostile. We have room for but one language here, and that is the English language, for we intend to see that the crucible turns our people out as Americans, of American nationality, and not as dwellers in a polyglot boarding-house; and we have room for but one soul loyalty, and that is loyalty to the American people.

Address to the Harvard Alumni Association to the Class of '61, in Speeches (1913), p. 96.
1910s

1850s
Context: If A. can prove, however conclusively, that he may, of right, enslave B. Why may not B. snatch the same argument, and prove equally, that he may enslave A? You say A. is white, and B. is black. It is color, then; the lighter, having the right to enslave the darker? Take care. By this rule, you are to be slave to the first man you meet, with a fairer skin than your own. You do not mean color exactly? You mean the whites are intellectually the superiors of the blacks, and, therefore have the right to enslave them? Take care again. By this rule, you are to be slave to the first man you meet, with an intellect superior to your own. But, say you, it is a question of interest; and, if you can make it your interest, you have the right to enslave another. Very well. And if he can make it his interest, he has the right to enslave you.

Fragment on slavery (1 April 1854?), as quoted in Collected Works of Abraham Lincoln http://web.archive.org/web/20140203223031/http://quod.lib.umich.edu/l/lincoln/lincoln2/1:264?rgn=div1;view=fulltext (1953), Vol. 2, pp. 222-223

Book III, Ch. IV, pp. 152-155.
Physics

63 : The Working of the Avatar, p. 107.
The Everything and the Nothing (1963)
Context: The Avatar does not as a rule interfere with the working out of human destinies. He will do so only in times of grave necessity — when He deems it absolutely necessary from His all — encompassing point of view. For a single alteration in the planned and imprinted pattern in which each line and dot is interdependent, means a shaking up and a re-linking of an unending chain of possibilities and events.

Memories, Dreams, Reflections (1963)
Context: It is only natural that I should constantly have revolved in my mind the question of the relationship of the symbolism of the unconscious to Christianity as well as to other religions. Not only do I leave the door open for the Christian message, but I consider it of central importance for Western man. It needs, however, to be seen in a new light, in accordance with the changes wrought by the contemporary spirit.

5 April 1918
A Moment's Liberty (1990)
Context: Our patience wore rather thin. Visitors do tend to chafe one, though impeccable as friends. L. and I discussed this. He says that with people in the house his hours of positive pleasure are reduced to one; he has I forget how many hours of negative pleasure; and a respectable margin of the acutely unpleasant. Are we growing old?

2014, Queensland University Address (November 2014)
Context: We do not benefit from a relationship with China or any other country in which we put our values and our ideals aside. And for the young people, practicality is a good thing. There are times where compromise is necessary. That’s part of wisdom. But it’s also important to hang on to what you believe -- to know what you believe and then be willing to stand up for it. And what’s true for individuals is also true for countries.

The Clerk's Vision (1949)
Context: The world stretches out before me, the vast world of the big, the little, and the medium. Universe of kings and presidents and jailors, of mandarins and pariahs and liberators and liberated, of judges and witnesses and the condemned: stars of the first, second, third and nth magnitudes, planets, comets, bodies errant and eccentric or routine and domesticated by the laws of gravity, the subtle laws of falling, all keeping step, all turning slowly or rapidly around a void. Where they claim the central sun lies, the solar being, the hot beam made out of every human gaze, there is nothing but a hole and less than a hole: the eye of a dead fish, the giddy cavity of the eye that falls into itself and looks at itself without seeing. There is nothing with which to fill the hollow center of the whirlwind. The springs are smashed, the foundations collapsed, the visible or invisible bonds that joined one star to another, one body to another, one man to another, are nothing but a tangle of wires and thorns, a jungle of claws and teeth that twist us and chew us and spit us out and chew us again. No one hangs himself by the rope of a physical law. The equations fall tirelessly into themselves.
And in regard to the present matter, if the present matters: I do not belong to the masters. I don't wash my hands of it, but I am not a judge, nor a witness for the prosecution, nor an executioner. I do not torture, interrogate, or suffer interrogation. I do not loudly plead for leniency, nor wish to save myself or anyone else. And for all that I don't do and for all that they do to us, I neither ask forgiveness nor forgive. Their piety is as abject as their justice. Am I innocent? I'm guilty. Am I guilty? I'm innocent. (I'm innocent when I'm guilty, guilty when I'm innocent. I'm guilty when … but that is another song. Another song? It's all the same song.) Guilty innocent, innocent guilty, the fact is I quit.

New York (p. 15)
1980s, America (1986)
Context: Yet there is a certain solitude like no other - that of the man preparing his meal in public on a wall, or on the hood of his car, or along a fence, alone. You see that all the time here. It is the saddest sight in the world. Sadder than destitution, sadder than the beggar is the man who eats alone in public. Nothing more contradicts the laws of man or beast, for animals always do each other the honour of sharing or disputing each other’s food. He who eats alone is dead (but not he who drinks alone. Why is this?).

Preface
Sylvie and Bruno (1889)
Context: I do not know if 'Alice in Wonderland' was an original story — I was, at least, no conscious imitator in writing it — but I do know that, since it came out, something like a dozen story-books have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea' — is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

1910s, The World Movement (1910)
Context: Each people can do justice to itself only if it does justice to others; but each people can do its part in the world movement for all only if it first does its duty within its own household. The good citizen must be a good citizen of his own country first before he can with advantage be a citizen of the world at large.

Source: Little Women (1868), Ch. 41 : Learning To Forget
Context: When women are the advisers, the lords of creation don't take the advice till they have persuaded themselves that it is just what they intended to do. Then they act upon it, and, if it succeeds, they give the weaker vessel half the credit of it. If it fails, they generously give her the whole.

Morning in the Burned House (1995), The Loneliness of the Military Historian
Context: Instead of this, I tell
what I hope will pass as truth.
A blunt thing, not lovely.
The truth is seldom welcome,
especially at dinner,
though I am good at what I do.
My trade is courage and atrocities.
I look at them and do not condemn.
I write things down the way they happened,
as near as can be remembered.
I don’t ask why, because it is mostly the same.
Wars happen because the ones who start them
think they can win.

"Roman Polanski: An Exclusive Interview" by Taylor Montague http://web.archive.org/web/20041121095701/http://www.geocities.com/mishaca/interviews/polanski.html
Context: It's already getting more and more difficult to make an ambitious and original film. There are less and less independent producers or independent companies and an increasing number of corporations who are more interested in balance sheets than in artistic achievement. They want to make a killing each time they produce a film. They're only interested in the lowest common denominator because they're trying to reach the widest audience. And you got some kind of entropy. That's the danger; they look more alike, those films. The style is all melting and it all looks the same. Even young directors — for most of them, their only standard of achievement is how well their films do on the first weekend or whatever. It worries me. But then, from time to time, you have a film like The Usual Suspects or.... I'm trying to think of something American with some kind of originality... Pulp Fiction.

"To the Public", No. 1 (1 January 1831) http://www.pbs.org/wgbh/aia/part4/4h2928t.html
The Liberator (1831 - 1866)
Context: I am aware that many object to the severity of my language; but is there not cause for severity? I will be as harsh as truth, and as uncompromising as justice. On this subject, I do not wish to think, or to speak, or write, with moderation. No! no! Tell a man whose house is on fire to give a moderate alarm; tell him to moderately rescue his wife from the hands of the ravisher; tell the mother to gradually extricate her babe from the fire into which it has fallen; — but urge me not to use moderation in a cause like the present. I am in earnest — I will not equivocate — I will not excuse — I will not retreat a single inch — AND I WILL BE HEARD. The apathy of the people is enough to make every statue leap from its pedestal, and to hasten the resurrection of the dead.

Source: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 1 : Of the Principle of Utility
Context: Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.

1860s, Allow the humblest man an equal chance (1860)
Context: One of the reasons why I am opposed to Slavery is just here. What is the true condition of the laborer? I take it that it is best for all to leave each man free to acquire property as fast as he can. Some will get wealthy. I don't believe in a law to prevent a man from getting rich; it would do more harm than good. So while we do not propose any war upon capital, we do wish to allow the humblest man an equal chance to get rich with everybody else. When one starts poor, as most do in the race of life, free society is such that he knows he can better his condition; he knows that there is no fixed condition of labor, for his whole life. I am not ashamed to confess that twenty five years ago I was a hired laborer, mauling rails, at work on a flat-boat — just what might happen to any poor man's son! I want every man to have the chance — and I believe a black man is entitled to it — in which he can better his condition — when he may look forward and hope to be a hired laborer this year and the next, work for himself afterward, and finally to hire men to work for him! That is the true system.

Source: Oresteia (458 BC), Agamemnon, line 1624

Playboy interview (May 1995)
Context: In the real world, very smart people fail and mediocre people rise. Part of what makes people fail or succeed are skills that have nothing to do with IQ. Also, the idea that intelligence can be gauged by an IQ test is erroneous.

Speech to the Hawarden Amateur Horticultural Society (17 August 1876), as quoted in "Mr. Gladstone On Cottage Gardening", The Times (18 August 1876), p. 9
1870s
Context: I am delighted to see how many young boys and girls have come forward to obtain honourable marks of recognition on this occasion, — if any effectual good is to be done to them, it must be done by teaching and encouraging them and helping them to help themselves. All the people who pretend to take your own concerns out of your own hands and to do everything for you, I won't say they are imposters; I won't even say they are quacks; but I do say they are mistaken people. The only sound, healthy description of countenancing and assisting these institutions is that which teaches independence and self-exertion... When I say you should help yourselves — and I would encourage every man in every rank of life to rely upon self-help more than on assistance to be got from his neigbours — there is One who helps us all, and without whose help every effort of ours is in vain; and there is nothing that should tend more, and there is nothing that should tend more to make us see the beneficence of God Almighty than to see the beauty as well as the usefulness of these flowers, these plants, and these fruits which He causes the earth to bring forth for our comfort and advantage.

Speech in reply to Senator Stephen Douglas in the Lincoln-Douglas debates http://www.bartleby.com/251/1003.html of the 1858 campaign for the U.S. Senate, at Chicago, Illinois (10 July 1858)
1850s, Lincoln–Douglas debates (1858)
Context: My friend has said to me that I am a poor hand to quote Scripture. I will try it again, however. It is said in one of the admonitions of our Lord, "As your Father in Heaven is perfect, be ye also perfect." The Saviour, I suppose, did not expect that any human creature could be perfect as the Father in Heaven; but He said, "As your Father in Heaven is perfect, be ye also perfect." He set that up as a standard; and he who did most toward reaching that standard, attained the highest degree of moral perfection. So I say in relation to the principle that all men are created equal, let it be as nearly reached as we can. If we cannot give freedom to every creature, let us do nothing that will impose slavery upon any other creature. Let us then turn this Government back into the channel in which the framers of the Constitution originally placed it. Let us stand firmly by each other. If we do not do so we are turning in the contrary direction, that our friend Judge Douglas proposes — not intentionally — as working in the traces tend to make this one universal slave nation. He is one that runs in that direction, and as such I resist him. My friends, I have detained you about as long as I desired to do, and I have only to say, let us discard all this quibbling about this man and the other man; this race and that race and the other race being inferior, and therefore they must be placed in an inferior position; discarding our standard that we have left us. Let us discard all these things, and unite as one people throughout this land, until we shall once more stand up declaring that all men are created equal. My friends, I could not, without launching off upon some new topic, which would detain you too long, continue to-night. I thank you for this most extensive audience that you have furnished me to-night. I leave you, hoping that the lamp of liberty will burn in your bosoms until there shall no longer be a doubt that all men are created free and equal.

"Hallelujah" - 1984 performance http://www.dailymotion.com/video/x3rwo0_leonard-cohen-hallelujah_music · Montreal Jazz Festival 2008 performance http://www.youtube.com/watch?v=2FpwjQLZTTs
Various Positions (1984)
Context: Now I've heard there was a secret chord
That David played, and it pleased the Lord
But you don't really care for music, do you?
It goes like this the fourth, the fifth
The minor fall, the major lift
The baffled king composing Hallelujah

"Robert Anton Wilson: Searching For Cosmic Intelligence" - interview by Jeffrey Elliot (1980)
Context: My early work is politically anarchist fiction, in that I was an anarchist for a long period of time. I'm not an anarchist any longer, because I've concluded that anarchism is an impractical ideal. Nowadays, I regard myself as a libertarian. I suppose an anarchist would say, paraphrasing what Marx said about agnostics being "frightened atheists," that libertarians are simply frightened anarchists. Having just stated the case for the opposition, I will go along and agree with them: yes, I am frightened. I'm a libertarian because I don't trust the people as much as anarchists do. I want to see government limited as much as possible; I would like to see it reduced back to where it was in Jefferson's time, or even smaller. But I would not like to see it abolished. I think the average American, if left totally free, would act exactly like Idi Amin. I don't trust the people any more than I trust the government.

"The Case for the Ephemeral"
All Things Considered (1908)
Context: I cannot understand the people who take literature seriously; but I can love them, and I do. Out of my love I warn them to keep clear of this book. It is a collection of crude and shapeless papers upon current or rather flying subjects; and they must be published pretty much as they stand. They were written, as a rule, at the last moment; they were handed in the moment before it was too late, and I do not think that our commonwealth would have been shaken to its foundations if they had been handed in the moment after. They must go out now, with all their imperfections on their head, or rather on mine; for their vices are too vital to be improved with a blue pencil, or with anything I can think of, except dynamite.
Their chief vice is that so many of them are very serious; because I had no time to make them flippant. It is so easy to be solemn; it is so hard to be frivolous.

Golden Sayings of Epictetus
Context: If you have given way to anger, be sure that over and above the evil involved therein, you have strengthened the habit, and added fuel to the fire. If overcome by a temptation of the flesh, do not reckon it a single defeat, but that you have also strengthened your dissolute habits. Habits and faculties are necessarily affected by the corresponding acts... One who has had fever, even when it has left him, is not in the same condition of health as before, unless indeed his cure is complete. Something of the same sort is true also of diseases of the mind. Behind, there remains a legacy of traces and of blisters: and unless these are effectually erased, subsequent blows on the same spot will produce no longer mere blisters, but sores. If you do not wish to be prone to anger, do not feed the habit; give it nothing which may tend to its increase. At first, keep quiet and count the days when you were not angry: 'I used to be angry every day, then every other day: next every two, next every three days!' and if you succeed in passing thirty days, sacrifice to the Gods in thanksgiving. (75).

Speaking after receiving a German media prize award in Baden-Baden, Germany on May 25, 2017. Source: Kirschbaum, Erik (25 May 2017). " In Berlin, Obama speaks out against hiding behind walls https://web.archive.org/web/20170527213811/http://www.nasdaq.com/article/in-berlin-obama-speaks-out-against-hiding-behind-walls-20170525-01010". Reuters via nasdaq.com. Archived from the original http://www.nasdaq.com/article/in-berlin-obama-speaks-out-against-hiding-behind-walls-20170525-01010 on 27 May 2017. Retrieved 27 May 2017.
2017
Context: We can find people on the internet who agree with our ideas, no matter how crazy. Democracies do not work if we are not operating on some level based on reason and fact and logic - and not just passion. We're going to have to find ways to push back on propaganda and listen to those we don't agree with.

Source: Aeneid (29–19 BC), Book IX, Lines 184–185 (tr. Fagles)

Oui interview (1979)
Context: There isn’t anything weird about my music. Weird is a skeleton in the closet, wearing a rubber mask with warts all over its nose, and all that kind of shit. That’s not what I do. The thing that makes my music unusual is that people only hear one kind of music all the time over the radio. It’s wallpaper to their lives. Audile wallpaper. There’s one acceptable beat and there are three acceptable chord progressions. There are five acceptable words: baby, love, tears, yat yat. Just because I don’t deal in those terms doesn’t mean I’m weird. So tell these people: I ain’t weird; I’m rational. I’m a person who can choose to write stuff like that, or choose to write stuff that includes all the notes on the piano played at once, followed by a cement truck driving over the piano, followed by a small atomic explosion. Nothing weird about that as long as you do it in a meaningful way.

As quoted in Khrushchev Remembers: The Last Testament (1974)

Light (1919), Ch. XXIII - Face To Face
Context: You are a living creature, you are a human being, you are the infinity that man is, and all that you are unites me to you. Your suffering of just now, your regret for the ruins of youth and the ghosts of caresses, all of it unites me to you, for I feel them, I share them. Such as you are and such as I am. I can say to you at last, "I love you."
I love you, you who now appearing truly to me, you who truly duplicate my life. We have nothing to turn aside from us to be together. All your thoughts, all your likes, your ideas and your preferences have a place which I feel within me, and I see that they are right even if my own are not like them (for each one's freedom is part of his value), and I have a feeling that I am telling you a lie whenever I do not speak to you.
I am only going on with my thought when I say aloud:
"I would give my life for you, and I forgive you beforehand for everything you might ever do to make yourself happy.".

The Saviors of God (1923)
Context: Where are we going? Do not ask! Ascend, descend. There is no beginning and no end. Only this present moment exists, full of bitterness, full of sweetness, and I rejoice in it all.

1850s, The House Divided speech (1858)
Context: Now, as ever, I wish not to misrepresent Judge Douglas's position, question his motives, or do aught that can be personally offensive to him. Whenever, if ever, he and we can come together on principle so that our cause may have assistance from his great ability, I hope to have interposed no adventitious obstacle. But clearly, he is not now with us — he does not pretend to be — he does not promise ever to be. Our cause, then, must be intrusted to, and conducted by, its own undoubted friends — those whose hands are free, whose hearts are in the work — who do care for the result.

Fourth Lincoln-Douglas Debate (Charleston, 18 September 1858)
1850s, Lincoln–Douglas debates (1858)
Context: While I was at the hotel to-day, an elderly gentleman called upon me to know whether I was really in favor of producing perfect equality between the negroes and white people. While I had not proposed to myself on this occasion to say much on that subject, yet as the question was asked me, I thought I would occupy perhaps five minutes in saying something in regard to it. I will say then that I am not, nor ever have been, in favor of bringing about in any way the social and political equality of the white and black races, that I am not, nor ever have been, in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say in addition to this that there is a physical difference between the white and black races which I believe will forever forbid the two races living together on terms of social and political equality. And inasmuch as they cannot so live, while they do remain together there must be the position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race. I say upon this occasion I do not perceive that because the white man is to have the superior position the negro should be denied every thing. I do not understand that because I do not want a negro woman for a slave I must necessarily want her for a wife. My understanding is that I can just let her alone. I am now in my fiftieth year, and I certainly never had a black woman for either a slave or a wife. So it seems to me quite possible for us to get along without making either slaves or wives of negroes. I will add to this that I have never seen, to my knowledge, a man, woman, or child who was in favor of producing a perfect equality, social and political, between negroes and white men... I have never had the least apprehension that I or my friends would marry negroes if there was no law to keep them from it, but as Judge Douglas and his friends seem to be in great apprehension that they might, if there were no law to keep them from it, I give him the most solemn pledge that I will to the very last stand by the law of this State, which forbids the marrying of white people with negroes.

Statements on his official plane traveling from Sri Lanka to the Philippines, reported in "Pope Francis: 'You cannot make fun of the faith of others (15 January 2015) https://www.youtube.com/watch?v=hSV-GD9gA-U
2010s, 2015
Context: Not only does each person have the freedom and the right to say what they think for the common good, they have a duty to do so. Because while it is true that is wrong to react with violence, If my good friend Mr Gasparri says a curse word against my mother, he can expect a punch in the nose. … It's normal. You cannot provoke. You cannot insult the faith of others. You cannot make fun of the faith of others. … There are so many people who speak badly about religions or other religions, who make fun of them, who make a game out of the religions of others. They are provocateurs. And what happens to them is what would happen to Mr Gasparri if he says a curse word against my mother. There is a limit. … One cannot make war… kill in the name of one’s own religion, that is, in the name of God.

2015, Eulogy for the Honorable Reverend Clementa Pinckney (June 2015)
Context: But I don't think God wants us to stop there. For too long, we’ve been blind to the way past injustices continue to shape the present. Perhaps we see that now. Perhaps this tragedy causes us to ask some tough questions about how we can permit so many of our children to languish in poverty, or attend dilapidated schools, or grow up without prospects for a job or for a career. Perhaps it causes us to examine what we’re doing to cause some of our children to hate. Perhaps it softens hearts towards those lost young men, tens and tens of thousands caught up in the criminal justice system and leads us to make sure that that system is not infected with bias; that we embrace changes in how we train and equip our police so that the bonds of trust between law enforcement and the communities they serve make us all safer and more secure. Maybe we now realize the way racial bias can infect us even when we don't realize it, so that we're guarding against not just racial slurs, but we're also guarding against the subtle impulse to call Johnny back for a job interview but not Jamal. So that we search our hearts when we consider laws to make it harder for some of our fellow citizens to vote. By recognizing our common humanity by treating every child as important, regardless of the color of their skin or the station into which they were born, and to do what’s necessary to make opportunity real for every American -- by doing that, we express God’s grace.

The Devil and Daniel Webster (1937)
Context: Finally, it was time for him to get up on his feet, and he did so, all ready to bust out with lightning and denunciations. But before he started he looked over the judge and jury for a moment, such being his custom. And he noticed the glitter in their eyes was twice as strong as before, and they all leaned forward. Like hounds just before they get the fox, they thickened as he watched them. Then he saw what he'd been about to do, and he wiped his forehead, as a man might who's just escaped falling into a pit in the dark.
For it was him they'd come for, not only Jabez Stone. He read it in the glitter of their eyes and in the way the stranger hid his mouth with one hand. And if he fought them with their own weapons, he'd fall into their power; he knew that, though he couldn't have told you how. It was his own anger and horror that burned in their eyes; and he'd have to wipe that out or the case was lost. He stood there for a moment, his black eyes burning like anthracite. And then he began to speak.

1860s, Second State of the Union address (1862)
Context: I do not forget the gravity which should characterize a paper addressed to the Congress of the nation by the Chief Magistrate of the nation, nor do I forget that some of you are my seniors, nor that many of you have more experience than I in the conduct of public affairs. Yet I trust that in view of the great responsibility resting upon me you will perceive no want of respect to yourselves in any undue earnestness I may seem to display. Is it doubted, then, that the plan I propose, if adopted, would shorten the war, and thus lessen its expenditure of money and of blood? Is it doubted that it would restore the national authority and national prosperity and perpetuate both indefinitely? Is it doubted that we here — Congress and Executive can secure its adoption? Will not the good people respond to a united and earnest appeal from us? Can we, can they, by any other means so certainly or so speedily assure these vital objects? We can succeed only by concert. It is not "Can any of us imagine better?" but "Can we all do better?" Object whatsoever is possible, still the question recurs, "Can we do better?"

Jean-Christophe (1904 - 1912), Journey's End: The Burning Bush (1911)
Context: "Thou art not alone, and thou dost not belong to thyself. Thou art one of My voices, thou art one of My arms. Speak and strike for Me. But if the arm be broken, or the voice be weary, then still I hold My ground: I fight with other voices, other arms than thine. Though thou art conquered, yet art thou of the army which is never vanquished. Remember that and thou wilt fight even unto death."
"Lord, I have suffered much!"
"Thinkest thou that I do not suffer also? For ages death has hunted Me and nothingness has lain in wait for Me. It is only by victory in the fight that I can make My way. The river of life is red with My blood."
"Fighting, always fighting?"
"We must always fight. God is a fighter, even He Himself. God is a conqueror. He is a devouring lion. Nothingness hems Him in and He hurls it down. And the rhythm of the fight is the supreme harmony. Such harmony is not for thy mortal ears. It is enough for thee to know that it exists. Do thy duty in peace and leave the rest to the Gods."

"Blind Man's Holiday"
Whirligigs (1910)
Context: Man is too thoroughly an egoist not to be also an egotist; if he love, the object shall know it. During a lifetime he may conceal it through stress of expediency and honour, but it shall bubble from his dying lips, though it disrupt a neighbourhood. It is known, however, that most men do not wait so long to disclose their passion. In the case of Lorison, his particular ethics positively forbade him to declare his sentiments, but he must needs dally with the subject, and woo by innuendo at least.

As quoted in "How did I survive my childhood?" in The Telegraph (16 December 2005)

Theodore Roosevelt's introduction to "The Writings and Papers And Writings Of Abraham Lincoln, Volume One, Constitutional Edition" http://www.gutenberg.org/dirs/3/2/5/3253/3253-h/files/2653/2653-h/2653-h.htm#2H_4_0002, edited by Arthur Brooks Lapsley and released as "The Project Gutenberg EBook of The Papers And Writings Of Abraham Lincoln, Volume One, by Abraham Lincoln" by Project Gutenberg on July 4, 2009. Roosevelt wrote his introduction at Sagamore Hill, Oyster Bay, New York, September 22, 1905 according to the introduction.
1900s
Context: It is a very poor thing, whether for nations or individuals, to advance the history of great deeds done in the past as an excuse for doing poorly in the present; but it is an excellent thing to study the history of the great deeds of the past, and of the great men who did them, with an earnest desire to profit thereby so as to render better service in the present. In their essentials, the men of the present day are much like the men of the past, and the live issues of the present can be faced to better advantage by men who have in good faith studied how the leaders of the nation faced the dead issues of the past. Such a study of Lincoln's life will enable us to avoid the twin gulfs of immorality and inefficiency—the gulfs which always lie one on each side of the careers alike of man and of nation. It helps nothing to have avoided one if shipwreck is encountered in the other. The fanatic, the well-meaning moralist of unbalanced mind, the parlor critic who condemns others but has no power himself to do good and but little power to do ill—all these were as alien to Lincoln as the vicious and unpatriotic themselves. His life teaches our people that they must act with wisdom, because otherwise adherence to right will be mere sound and fury without substance; and that they must also act high-mindedly, or else what seems to be wisdom will in the end turn out to be the most destructive kind of folly.

Autobiography (1936; 1949; 1958)
Context: What the mysterious is I do not know. I do not call it God because God has come to mean much that I do not believe in. I find myself incapable of thinking of a deity or of any unknown supreme power in anthropomorphic terms, and the fact that many people think so is continually a source of surprise to me. Any idea of a personal God seems very odd to me.
Intellectually, I can appreciate to some extent the conception of monism, and I have been attracted towards the Advaita (non-dualist) philosophy of the Vedanta, though I do not presume to understand it in all its depth and intricacy, and I realise that merely an intellectual appreciation of such matters does not carry one far. <!-- p. 16 (1946)

Golden Sayings of Epictetus
Context: Canst thou judge men?... then make us imitators of thyself, as Socrates did. Do this, do not do that, else will I cast thee into prison; this is not governing men like reasonable creatures. Say rather, As God hath ordained, so do; else thou wilt suffer chastisement and loss. Askest thou what loss? None other than this: To have left undone what thou shouldst have done: to have lost the faithfulness, the reverence, the modesty that is in thee! Greater loss than this seek not to find! (91).

On his reationship with the press in Washington, D.C. and its role in a democracy
2017, Final News Conference as President (January 2017)
Context: We have traveled the world together. We did a few singles, a few doubles together. I’ve offered advice that I thought was pretty sound, like don’t do stupid stuff.(LAUGHTER) And even when you complained about my long answers, I just want you to know that the only reason they were long was because you asked six-part questions.(LAUGHTER)But I have enjoyed working with all of you. That does not, of course, mean that I’ve enjoyed every story that you have filed, but that’s the point of this relationship. You’re not supposed to be (inaudible) fans, you’re supposed to be skeptics, you’re supposed to ask me tough questions. You’re not supposed to be complimentary, but you’re supposed to cast a critical eye on folks who hold enormous power and make sure that we are accountable to the people who sent us here, and you have done that. And you have done it for the most part in ways that I could appreciate for fairness, even if I didn’t always agree with your conclusions. And having you in this building has made this place work better. It keeps us honest, it makes us work harder. You have made us think about how we are doing what we do and whether or not we’re able to deliver on what’s been requested by our constituents.

2012, Sandy Hook Prayer Vigil (December 2012)
Context: Can we honestly say that we’re doing enough to keep our children, all of them, safe from harm?
Can we claim, as a nation, that we’re all together there, letting them know they are loved and teaching them to love in return?
Can we say that we’re truly doing enough to give all the children of this country the chance they deserve to live out their lives in happiness and with purpose?
I’ve been reflecting on this the last few days, and if we’re honest with ourselves, the answer’s no. We’re not doing enough. And we will have to change. Since I’ve been president, this is the fourth time we have come together to comfort a grieving community torn apart by mass shootings, fourth time we’ve hugged survivors, the fourth time we’ve consoled the families of victims.
And in between, there have been an endless series of deadly shootings across the country, almost daily reports of victims, many of them children, in small towns and in big cities all across America, victims whose — much of the time their only fault was being at the wrong place at the wrong time.
We can’t tolerate this anymore. These tragedies must end. And to end them, we must change. We will be told that the causes of such violence are complex, and that is true. No single law — no set of laws can eliminate evil from the world, or prevent every senseless act of violence in our society. But that can’t be an excuse for inaction. Surely, we can do better than this.
If there is even one step we can take to save another child, or another parent, or another town, from the grief that has visited Tucson, and Aurora, and Oak Creek, and Newtown, and communities from Columbine to Blacksburg before that — then surely we have an obligation to try.

January, 1921
India's Rebirth
Context: India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples. And that which must seek now to awake is not an anglicised oriental people, docile pupil of the West and doomed to repeat the cycle of the occident's success and failure, but still the ancient immemorable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma.

From 1980s onwards, Norie Huddle interview (1981)
Context: There is more recognition now that things are changing, but not because there is a political move to do it. It is simply a result of the information being there. Our survival won’t depend on political or economic systems. It’s going to depend on the courage of the individual to speak the truth, and to speak it lovingly and not destructively. It’s saying what you really know and feel is the truth, in all directions. Our greatest vulnerability lies in the amount of misinformation and misconditioning of humanity. I’ve found the educations systems are full of it. You have to examine each word and ask yourself, "Is that the right word for that?" — the integrity and the courage of the individual to speak his own truth and not to go along with the crowd, yet not making others seem ignorant. After a while, if enough human beings are doing it, then everybody will start going in the right direction.

Response to a Serenade, November 9, 1864 http://www.gutenberg.org/dirs/3/2/5/3253/3253-h/files/2659/2659-h/2659-h.htm#2H_4_0271 (one day after the United States presidential election of 1864; in "The Papers And Writings Of Abraham Lincoln, Volume Seven, Constitutional Edition", edited by Arthur Brooks Lapsley and released as "The Project Gutenberg EBook of The Papers And Writings Of Abraham Lincoln, Volume Seven, by Abraham Lincoln" (2009) by Project Gutenberg
1860s
Context: I earnestly believe that the consequences of this day's work, if it be as you assume, and as now seems probable, will be to the lasting advantage, if not to the very salvation, of the country. I cannot at this hour say what has been the result of the election. But, whatever it may be, I have no desire to modify this opinion: that all who have labored to-day in behalf of the Union have wrought for the best interests of the country and the world; not only for the present, but for all future ages. I am thankful to God for this approval of the people; but, while deeply grateful for this mark of their confidence in me, if I know my heart, my gratitude is free from any taint of personal triumph. I do not impugn the motives of any one opposed to me. It is no pleasure to me to triumph over any one, but I give thanks to the Almighty for this evidence of the people's resolution to stand by free government and the rights of humanity.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: The restoration of our world-view can come only as a result of inexorably truth-loving and recklessly courageous thought. Such thinking alone is mature enough to learn by experience how the rational, when it thinks itself out to a conclusion, passes necessarily over into the non-rational. World- and life-affirmation and ethics are non-rational. They are not justified by any corresponding knowledge of the nature of the world, but are the disposition in which, through the inner compulsion of our will-to-live, we determine our relation to the world.
What the activity of this disposition of ours means in the evolution of the world, we do not know. Nor can we regulate this activity from outside; we must leave entirely to each individual its shaping and its extension. From every point of view, then, world- and life-affirmation and ethics are non-rational, and we must have the courage to admit it.

104
Golden Sayings of Epictetus

Verse 16.
To Demonicus
Context: Never hope to conceal any shameful thing which you have done; for even if you do conceal it from others, your own heart will know. … Pursue the enjoyments which are of good repute; for pleasure attended by honor is the best thing in the world, but pleasure without honor is the worst.