Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 87.
Source: Interview in the London Times Higher Education Supplement (1987).
Journals VA 14
1840s, The Journals of Søren Kierkegaard, 1840s
77
The Sublime Object of Ideology (1989)
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 533.
Source: The Ideological Origins of the American Revolution (1967), Chapter V, TRANSFORMATION, p. 160.
Quote from from: Dalí's essay, 1935: Conquest of the Irrational https://ia601209.us.archive.org/4/items/DaliConquestIrrational/412994-Dali_ReducedPDF.pdf - Chapter: 'The Waters in which we Swim; Julien Levi Publisher, New York, 1935. p. 8
Quotes of Salvador Dali, 1931 - 1940
Source: Growing Up Absurd (1956), p. 209.
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 529.
Go Rin No Sho (1645), The Water Book
Source: Emerson: The Mind on Fire (1995), p. 97
The 87th Oscars ceremony, 22 February, 2015.
Interviews
Sjálfstætt fólk (Independent People) (1935), Book Two, Part II: Years of Prosperity
"Obama's Election, The Republican Factor, and a Proposal for China" (2008)
No Enemies, No Hate: Selected Essays and Poems
Source: The Ghost of Memory (2006), p. 11.
Für die Romantiker und für die spekulative Philosophie bedeutete der Terminus kritisch: objektiv produktiv, schöpferisch aus Besonnenheit. Kritisch sein hieß die Erhebung des Denkens über alle Bindungen so weit treiben, daß gleichsam zauberisch aus der Einsicht in das Falsche der Bindungen die Erkenntnis der Wahrheit sich schwang.
The Concept of Criticism in German Romanticism (1919)
In Boccioni's letter to Nino Barbantini, 1913; as quoted in Futurism, ed. By Didier Ottinger; Centre Pompidou / 5 Continents Editions, Milan, 2008.
1913
Preface
The Seasons (1726-1730)
Source: The Martyrdom of Man (1872), Chapter III, "Liberty", p. 315.
Source: Introduction to semantics, 1962, p. 4
Source: Aphorisms and Reflections (1901), p. 106
"Moods of Washington" (p.36)
So This Is Depravity (1980)
Part III, Section 31
Principles of Philosophy of the Future http://www.marxists.org/reference/archive/feuerbach/works/future/index.htm (1843)
The Tragic Sense of Life (1913), VIII : From God to God
Book III, Ch. 8. Of the Art of Conversation
Essais (1595), Bartlett's Familiar Quotations, 10th ed. (1919)
[Remarks of John O. Brennan, Assistant to the President for Homeland Security and Counterterrorism, on Ensuring al-Qa'ida's Demise -- As Prepared for Delivery, https://www.whitehouse.gov/the-press-office/2011/06/29/remarks-john-o-brennan-assistant-president-homeland-security-and-counter, whitehouse.gov, 2015-10-07]
"Bathybius and Eozoon", pp. 243–244
The Panda's Thumb (1980)
Rex v. Rusby (1800), Peake's N. P. Ca. 193.
Postscript, p. 241-242
Going Postal: Rage, Murder, and Rebellion, From Reagan's Workplaces to Clinton's Columbine and Beyond (2005)
Pages 16-17.
Backlash (1992)
Another silence ensued. "They are taking pictures of taking pictures," he said.”
White Noise (1984)
Quote, 1945 of Fernand Leger, in Abstract Painting, Michel Seuphor, Dell Publishing Co., 1964, p. 33
Quotes of Fernand Leger, 1940's
Notes Toward a Supreme Fiction (1942), It Must Be Abstract
Context: p>As a man and woman meet and love forthwith.
Perhaps there are moments of awakening,
Extreme, fortuitous, personal, in whichWe more than awaken, sit on the edge of sleep,
As on an elevation, and behold
The academies like structures in a mist.</p
Review of Magnolia (1999), in review for Great Movies (27 November 2008) http://www.rogerebert.com/reviews/great-movie-magnolia-1999
Reviews, Four star reviews
Context: Magnolia is a film of sadness and loss, of lifelong bitterness, of children harmed and adults destroying themselves. As the narrator tells us near the end, "We may be through with the past, but the past is never through with us." In this wreckage of lifetimes, there are two figures, a policeman and a nurse, who do what they can to offer help, hope and love. … The central theme is cruelty to children, and its lasting effect. This is closely linked to a loathing or fear of behaving as we are told, or think, that we should. … As an act of filmmaking, it draws us in and doesn't let go. It begins deceptively, with a little documentary about amazing coincidences (including the scuba diver scooped by a fire-fighting plane and dumped on a forest fire) … coincidences and strange events do happen, and they are as real as everything else. If you could stand back far enough, in fact, everything would be revealed as a coincidence. What we call "coincidences" are limited to the ones we happen to notice. … In one beautiful sequence, Anderson cuts between most of the major characters all simultaneously singing https://www.youtube.com/watch?v=aNmKghTvj0E Aimee Mann's "It's Not Going to Stop." A directorial flourish? You know what? I think it's a coincidence. Unlike many other "hypertext movies" with interlinking plots, Magnolia seems to be using the device in a deeper, more philosophical way. Anderson sees these people joined at a level below any possible knowledge, down where fate and destiny lie. They have been joined by their actions and their choices.
And all leads to the remarkable, famous, sequence near the film's end when it rains frogs. Yes. Countless frogs, still alive, all over Los Angeles, falling from the sky. That this device has sometimes been joked about puzzles me. I find it a way to elevate the whole story into a larger realm of inexplicable but real behavior. We need something beyond the human to add another dimension. Frogs have rained from the sky eight times this century, but never mind the facts. Attend instead to Exodus 8:2, which is cited on a placard in the film: "And if thou refuse to let them go, behold, I will smite your whole territory with frogs." Let who go? In this case, I believe, it refers not to people, but to fears, shames, sins.
Magnolia is one of those rare films that works in two entirely different ways. In one sense, it tells absorbing stories, filled with detail, told with precision and not a little humor. On another sense, it is a parable. The message of the parable, as with all good parables, is expressed not in words but in emotions. After we have felt the pain of these people, and felt the love of the policeman and the nurse, we have been taught something intangible, but necessary to know.
Notes to his mother, on The Life of Humanity (1884-6) http://www.wikiart.org/en/gustave-moreau/humanity-the-golden-age-depicting-three-scenes-from-the-lives-of-adam-and-eve-the-silver-age-1886, his composition of a ten image polyptych, p. 48 · Photo of its exhibition on the 3rd Floor of Musée National Gustave Moreau http://en.musee-moreau.fr/house-museum/studios/third-floor
Gustave Moreau (1972)
Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 4. Concerning the Women
Context: To my readers in Spaceland the condition of our Women may seem truly deplorable, and so indeed it is. A Male of the lowest type of the Isosceles may look forward to some improvement of his angle, and to the ultimate elevation of the whole of his degraded caste; but no Woman can entertain such hopes for her sex. "Once a Woman, always a Woman" is a Decree of Nature; and the very Laws of Evolution seem suspended in her disfavour. Yet at least we can admire the wise Prearrangement which has ordained that, as they have no hopes, so they shall have no memory to recall, and no forethought to anticipate, the miseries and humiliations which are at once a necessity of their existence and the basis of the constitution of Flatland.
Letter to her mother (14 March 1847)
Context: If, while I hear the shriek of the slave mother robbed of her little ones, I do not open my mouth for the dumb, am I not guilty? Or should I go from house to house to do it, when I could tell so many more in less time, if they should be gathered in one place? You would not object or think it wrong, for a man to plead the cause of the suffering and the outcast; and surely the moral character of the act is not changed because it is done by a woman. I expect to plead not for the slave only, but for suffering humanity everywhere. Especially do I mean to labor for the elevation of my sex. I only ask that you will not withhold your consent from my doing anything that I think is my duty to do.
Progress and Poverty (1879)
Context: I am no sentimental admirer of the savage state. I do not get my ideas of the untutored children of nature from Rousseau, or Chateaubriand, or Cooper. I am conscious of its material and mental poverty, and its low and narrow range. I believe that civilization is not only the natural destiny of man, but the enfranchisement, elevation, and refinement of all his powers, and think that it is only in such moods as may lead him to envy the cud — chewing cattle, that a man who is free to the advantages of civilization could look with regret upon the savage state. But, nevertheless, I think no one who will open his eyes to the facts can resist the conclusion that there are in the heart of our civilization large classes with whom the veriest savage could not afford to exchange. It is my deliberate opinion that if, standing on the threshold of being, one were given the choice of entering life as a Tierra del Fuegan, a black fellow of Australia, an Esquimau in the Arctic Circle, or among the lowest classes in such a highly civilized country as Great Britain, he would make infinitely the better choice in selecting the lot of the savage. For those classes who in the midst of wealth are condemned to want, suffer all the privations of the savage, without his sense of personal freedom; they are condemned to more than his narrowness and littleness, without opportunity for the growth of his rude virtues; if their horizon is wider, it is but to reveal blessings that they cannot enjoy.
There are some to whom this may seem like exaggeration, but it is only because they have never suffered themselves to realize the true condition of those classes upon whom the iron heel of modern civilization presses with full force. As De Tocqueville observes, in one of his letters to Mme. Swetchine, "we so soon become used to the thought of want that we do not feel that an evil which grows greater to the sufferer the longer it lasts becomes less to the observer by the very fact of its duration"; and perhaps the best proof of the justice of this observation is that in cities where there exists a pauper class and a criminal class, where young girls shiver as they sew for bread, and tattered and barefooted children make a home in the streets, money is regularly raised to send missionaries to the heathen! Send missionaries to the heathen! It would be laughable if it were not so sad. Baal no longer stretches forth his hideous, sloping arms; but in Christian lands mothers slay their infants for a burial fee! And I challenge the production from any authentic accounts of savage life of such descriptions of degradation as are to be found in official documents of highly civilized countries — in reports of sanitary commissioners and of inquiries into the condition of the laboring poor.
A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative
“My exercise consists in a total elevation of the spite above all created and sense-objects.”
From The Exercise of Elevation of the Spirit to God
Context: My exercise consists in a total elevation of the spite above all created and sense-objects. By this exercise I am securely concentrated within myself and gaze steadily at God who in a simple manner draws me to the state of simple unity and nakedness of spirit, which is called “simple idleness.” In this state of simplicity of rest I am passively possessed and held above every sense-image. This rest remains mine, whether I am by myself doing nothing or whether I am engaged in activity that is exterior or interior and mental. This is what I can tell you about my interior life: my condition is simple, naked, darkened and without knowledge even of God, in nakedness and darkness of spirit. I am lifted above every kind of illumination existing below this level; in this state I cannot bring into play my interior faculties. They are all without exception drawn and held under the influence of this unique and simple “image.” This image, in fact, holds them in a state of naked simplicity above vision and essence at the highest level of spirit, beyond spirit. It is there that I find myself in the nakedness and darkness of the all-incomprehensible depths, incomprehensible because of their darkness, where everything of the senses, everything specific and created melts down and blend into the unity of spirit, or rather into the simplicity of essence or spirit.
1860s, Our Composite Nationality (1869)
Context: I need not repeat here the multitude of reproachful epithets expressive of the same sentiment among ourselves. All who are not to the manor born have been made to feel the lash and sting of these reproachful names. For this feeling there are many apologies, for there was never yet an error, however flagrant and hurtful, for which some plausible defense could not be framed. Chattel slavery, king craft, priest craft, pious frauds, intolerance, persecution, suicide, assassination, repudiation, and a thousand other errors and crimes have all had their defenses and apologies. Prejudice of race and color has been equally upheld. The two best arguments in the defense are, first, the worthlessness of the class against which it is directed; and, second, that the feeling itself is entirely natural. The way to overcome the first argument is to work for the elevation of those deemed worthless, and thus make them worthy of regard, and they will soon become worthy and not worthless. As to the natural argument, it may be said that nature has many sides. Many things are in a certain sense natural, which are neither wise nor best. It is natural to walk, but shall men therefore refuse to ride? It is natural to ride on horseback, shall men therefore refuse steam and rail? Civilization is itself a constant war upon some forces in nature, shall we therefore abandon civilization and go back to savage life? Nature has two voices, the one high, the other low; one is in sweet accord with reason and justice, and the other apparently at war with both. The more men know of the essential nature of things, and of the true relation of mankind, the freer they are from prejudice of every kind. The child is afraid of the giant form of his own shadow. This is natural, but he will part with his fears when he is older and wiser. So ignorance is full of prejudice, but it will disappear with enlightenment. But I pass on.
Introductory : The Problem
Progress and Poverty (1879)
Context: It is true that wealth has been greatly increased, and that the average of comfort, leisure, and refinement has been raised; but these gains are not general. In them the lowest class do not share. I do not mean that the condition of the lowest class has nowhere nor in anything been improved; but that there is nowhere any improvement which can be credited to increased productive power. I mean that the tendency of what we call material progress is in nowise to improve the condition of the lowest class in the essentials of healthy, happy human life. Nay, more, that it is still further to depress the condition of the lowest class. The new forces, elevating in their nature though they be, do not act upon the social fabric from underneath, as was for a long time hoped and believed, but strike it at a point intermediate between top and bottom. It is as though an immense wedge were being forced, not underneath society, but through society. Those who are above the point of separation are elevated, but those who are below are crushed down.
1800s, Inaugural address (1809)
Context: p>I repair to the post assigned me with no other discouragement than what springs from my own inadequacy to its high duties. If I do not sink under the weight of this deep conviction it is because I find some support in a consciousness of the purposes and a confidence in the principles which I bring with me into this arduous service...To cherish peace and friendly intercourse with all nations having correspondent dispositions; to maintain sincere neutrality toward belligerent nations; to prefer in all cases amicable discussion and reasonable accommodation of differences to a decision of them by an appeal to arms; to exclude foreign intrigues and foreign partialities, so degrading to all countries and so baneful to free ones; to foster a spirit of independence too just to invade the rights of others, too proud to surrender our own, too liberal to indulge unworthy prejudices ourselves and too elevated not to look down upon them in others; to hold the union of the States as the basis of their peace and happiness; to support the Constitution, which is the cement of the Union, as well in its limitations as in its authorities; to respect the rights and authorities reserved to the States and to the people as equally incorporated with and essential to the success of the general system; to avoid the slightest interference with the right of conscience or the functions of religion, so wisely exempted from civil jurisdiction; to preserve in their full energy the other salutary provisions in behalf of private and personal rights, and of the freedom of the press; to observe economy in public expenditures; to liberate the public resources by an honorable discharge of the public debts; to keep within the requisite limits a standing military force, always remembering that an armed and trained militia is the firmest bulwark of republics — that without standing armies their liberty can never be in danger, nor with large ones safe; to promote by authorized means improvements friendly to agriculture, to manufactures, and to external as well as internal commerce; to favor in like manner the advancement of science and the diffusion of information as the best aliment to true liberty; to carry on the benevolent plans which have been so meritoriously applied to the conversion of our aboriginal neighbors from the degradation and wretchedness of savage life to a participation of the improvements of which the human mind and manners are susceptible in a civilized state — as far as sentiments and intentions such as these can aid the fulfillment of my duty, they will be a resource which can not fail me.</p
(10 January 2005)
Unfit for Mass Consumption (blog entries), 2005
Context: The writing of a novel or short story or poem or whatever should elevate the audience, not drag the writer down to some level beneath herself. And she — the author — should fight always to prevent that dragging down, especially when the only possible benefit of allowing it to happen is monetary.
Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book I, Chapter II, Sec. 2
Love is not a feeling ~ The Article (1995)
Context: Feelings, even the best of them, turn to negativity - disappointment, anger, discontent, resentment, jealousy, guilt, etc. A good feeling starts off being elevating, exciting, like taking a drug substance, alcohol or having sex. But what goes up must come down and feelings are no exception. So in a couple of hours or days the down side starts and you perhaps wonder why you feel moody, depressed, suicidal or just plain unhappy. You're paying the piper for yesterday's music. And between the upside and the downside is the no-man's and no-woman's land of boredom, indifference, inertia, weariness and pointlessness.
Source: Sex, Art and American Culture : New Essays (1992), Junk Bonds and Corporate Raiders : Academe in the Hour of the Wolf, p. 174
Context: The truth is that Foucault knew very little about anything before the seventeenth century and, in the modern world, outside France. His familiarity with the literature and art of any period was negligible. His hostility to psychology made him incompetent to deal with sexuality, his own or anybody else’s. The elevation of Foucault to guru status by American and British academics is a tale that belongs to the history of cults.
What is Art? (1897)
Context: The partisans of aesthetic theory denied that it was their own invention, and professed that it existed in the nature of things and even that it was recognized by the ancient Greeks. But... among the ancient Greeks, due to their low grade (compared to the Christian) moral ideal, their conception of the good was not yet sharply distinguished from their conception of the beautiful. That highest conception of goodness (not identical with beauty and for the most part, contrasting with it) discerned by the Jews even in the time of Isaiah and fully expressed by Christianity, was unknown to the Greeks. It is true that the Greek's foremost thinkers — Socrates, Plato, Aristotle — felt that goodness may not coincide with beauty.... But notwithstanding all this, they could not quite dismiss the notion that beauty and goodness coincide. And consequently in the language of that period a compound word (καλο-κάγαθια, beauty-goodness) came into use to express that notion. Evidently the Greek sages began to draw close to the perception of goodness which is expressed in Buddhism and in Christianity, but they got entangled in defining the relationship between goodness and beauty. And it was just this confusion of ideas that those Europeans of a later age … tried to elevate into law. … On this misunderstanding the new science of aesthetics was built.
Letter to Dionigi di Borgo San Sepolcro (26 April 1336), "The Ascent of Mount Ventoux" in Familiar Letters http://petrarch.petersadlon.com/read_letters.html?s=pet17.html as translated by James Harvey Robinson (1898); the name Mount Ventosum relates to it being a windy mountain.
Context: To-day I made the ascent of the highest mountain in this region, which is not improperly called Ventosum. My only motive was the wish to see what so great an elevation had to offer. I have had the expedition in mind for many years; for, as you know, I have lived in this region from infancy, having been cast here by that fate which determines the affairs of men. Consequently the mountain, which is visible from a great distance, was ever before my eyes, and I conceived the plan of some time doing what I have at last accomplished to-day.
As We May Think (1945)
Context: Presumably man's spirit should be elevated if he can better review his shady past and analyze more completely and objectively his present problems. He has built a civilization so complex that he needs to mechanize his record more fully if he is to push his experiment to its logical conclusion and not merely become bogged down part way there by overtaxing his limited memory. His excursion may be more enjoyable if he can reacquire the privilege of forgetting the manifold things he does not need to have immediately at hand, with some assurance that he can find them again if they prove important.
Chpt.3, p. 39
Principles of Geology (1832), Vol. 1
Context: Hooke enumerated all the examples known to him of subterranean disturbance, from 'the sad catastrophe of Sodom and Gomorrah' down to the Chilean earthquake of 1646. The elevating of the bottom of the sea, the sinking and submersion of the land, and most of the inequalities of the earth's surface, might, he said, be accounted for by the agency of these subterranean causes. He mentions that the coast near Naples was raised during the eruption of Monte Nuovo; and that in 1591, land rose in the island of St. Michael, during an eruption; and although it would be more difficult, he says, to prove, he does not doubt but that there had been as many earthquakes in the parts of the earth under the ocean, as in the parts of the dry land; in confirmation of which he mentions the immeasurable depth of the sea near some volcanoes. To attest the extent of simultaneous subterranean movements, he refers to an earthquake in the West Indies, in 1690, where the space of earth raised, or 'struck upwards' by the shock, exceeded the length of the Alps and the Pyrenees.
Journals 1A 68 (29 July 1835)
1830s, The Journals of Søren Kierkegaard, 1830s
Context: In order to learn true humility (I use this expression to describe the state of mind under discussion), it is good for a person to withdraw from the turmoil of the world (we see that Christ withdrew when the people wanted to proclaim him king as well as when he had to walk the thorny path), for in life either the depressing or the elevating impression is too dominant for a true balance to come about. Here, of course, individuality is very decisive, for just as almost every philosopher believes he has found the truth, just as almost every poet believes he has reached Mount Parnassus, just so we find on the other hand many who link their lives entirely to another, like a parasite to a plant, live in him, die in him (for example, the Frenchman in relation to Napoleon). But in the heart of nature, where a person, free from life's often nauseating air, breathes more freely, here the soul opens willingly to every noble impression. Here one comes out as nature's master, but he also feels that something higher is manifested in nature, something he must bow down before; he feels a need to surrender to this power that rules it all. (I, of course, would rather not speak of those who see nothing higher in nature than substance — people who really regard heaven as a cheese-dish cover and men as maggots who live inside it.) Here he feels himself great and small at one and the same time, and feels it without going so far as the Fichtean remark (in his Die Bestimmung des Menschen) about a grain of sand constituting the world, a statement not far removed from madness.
The Principles of Success in Literature (1865)
Context: The selective instinct of the artist tells him when his language should be homely, and when it should be more elevated; and it is precisely in the imperceptible blending of the plain with the ornate that a great writer is distinguished. He uses the simplest phrases without triviality, and the grandest without a suggestion of grandiloquence.
(1832) Vol.1 Chpt.2, p. 20
Principles of Geology (1832), Vol. 1
Context: Strabo,... enters largely, in the Second Book of his Geography, into the opinions of Eratosthenes and other Greeks on one of the most difficult problems in geology, viz., by what causes marine shells came to be plentifully buried in the earth at such great elevations and distances from the sea. He notices, amongst others, the explanation of Xanthus the Lyclian, who said that the seas had once been more extensive, and that they had afterwards been partially dried up, as in his own time many lakes, rivers, and wells in Asia had failed during a season of drought. Treating this conjecture with merited disregard, Strabo passes on to the hypothesis of Strato, the natural philosopher, who had observed that the quantity of mud brought down by rivers into the Euxine was so great, that its bed must be gradually raised, while the rivers still continued to pour in an undiminished quantity of water. He therefore conceived that, originally, when the Euxine was an inland sea, its level had by this means become so much elevated that it burst its barrier near Byzantium, and formed a communication with the Propontis, and this partial drainage had already, he supposed, converted the left side into marshy ground, and that, at last, the whole would be choked up with soil. So, it was argued, the Mediterranean had once opened a passage for itself by the Columns of Hercules into the Atlantic, and perhaps the abundance of sea-shells in Africa, near the Temple of Jupiter Ammon, might also be the deposit of some former inland sea, which had at length forced a passage and escaped.
Part II : Opinions Relating to the Doctrine of Atonement, § I : That Christ did not die to make satisfaction for the sins of men.
An History of the Corruptions of Christianity (1782)
Context: Whenever our Lord speaks of the object of his mission and death, as he often does, it is either in a more general way, as for the salvation of the world, to do the will of God, to fulfil the scripture prophecies … or more particularly, to give the fullest proof of his mission by his resurrection from the dead, and an assurance of a similar resurrection of all his followers. He also compares his being raised upon the cross to the elevation of the serpent in the wilderness, and to seed buried in the ground, as necessary to its future increase. But all these representations are quite foreign to anything in the doctrine of atonement.
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. II : The Fellow-Craft, p. 44
Context: Refined society requires greater minuteness of regulation; and the steps of all advancing States are more and more to be picked among the old rubbish and the new materials. The difficulty lies in discovering the right path through the chaos of confusion. The adjustment of mutual rights and wrongs is also more difficult in democracies. We do not see and estimate the relative importance of objects so easily and clearly from the level or the waving land as from the elevation of a lone peak, towering above the plain; for each looks through his own mist.
and that situates what we call the moral life in the larger context of human flourishing. How eye-opening are arguments that suggest that happiness is not a state of passive feeling but a life of fulfilling activity, and especially of the unimpeded and excellent activity of our specifically human powers—of acting and making, of thinking and learning, of loving and befriending. How illuminating it is to see the ethical life discussed not in terms of benefits and harms or rules of right and wrong, but in terms of character, and to understand that good character, formed through habituation, is more than holding right opinions or having "good values," but is a binding up of heart and mind that both frees us from enslaving passions and frees us for fine and beautiful deeds. How encouraging it is to read an account of human life—the only such account in our philosophical tradition—that speaks at length and profoundly about friendship, culminating in the claim that the most fulfilling form of friendship is the sharing of speeches and thoughts.
Looking for an Honest Man (2009)
1880s, Inaugural address (1881)
Context: The will of the nation, speaking with the voice of battle and through the amended Constitution, has fulfilled the great promise of 1776 by proclaiming 'liberty throughout the land to all the inhabitants thereof.' The elevation of the negro race from slavery to the full rights of citizenship is the most important political change we have known since the adoption of the Constitution of 1787. NO thoughtful man can fail to appreciate its beneficent effect upon our institutions and people. It has freed us from the perpetual danger of war and dissolution. It has added immensely to the moral and industrial forces of our people. It has liberated the master as well as the slave from a relation which wronged and enfeebled both. It has surrendered to their own guardianship the manhood of more than 5,000,000 people, and has opened to each one of them a career of freedom and usefulness.
Arnole, in Ch. 45 : not in conclusion
The Visitor (2002)
Context: Ignorance perpetuates itself just as knowledge does. Men write false documents, they preach false doctrine, and those beliefs survive to inspire wickedness in later generations.... Conversely, some men write and teach about the truth, only to be declared heretic by the wicked. In such cases evil has the advantage, for it will do anything to suppress truth, but the good man limits what he will do to suppress falsehood.
One might almost make a rule of it: "Whoever declares another heretic is himself a devil. Whoever places a relic or artifact above justice, kindness, mercy, or truth is himself a devil and the thing elevated is a work of evil magic."
Source: A Vindication of the Rights of Woman (1792), Ch. 1
Quoted in "Ellen Stewart: Still pushing that pushcart" by Jerry Tallmer, The Villager, (November 1 - 7, 2006) https://web.archive.org/web/20121230033042/http://thevillager.com/villager_183/ellenstewart.html.
Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)
Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (2000) p. vii
From 1980s onwards, Critical Path (1981)
Memoir and Letters of Charles Sumner, Volume 4, p. 500, also cited in W. E. B. Du Bois, Black Reconstruction in America (1935), p. 592
Les sots, les ignorans, les gens malhonnêtes, vont prendre dans les livres des idées, de la raison, des sentimens nobles et élevés, comme une femme riche va chez un marchand d'étoffes s'assortir pour son argent.
Maximes et Pensées, #572
Maxims and Considerations
Peter Lavezzoli in his bo [Lavezzoli, Peter, The Dawn of Indian Music in the West, http://books.google.com/books?id=OSZKCXtx-wEC&pg=PA375, 24 April 2006, Continuum, 978-0-8264-1815-9, 32]
K. Balachander, in p. 14
Rajinikanth: A Birthday Special (12 December 2012)
François de Bussy to Étienne François, duc de Choiseul (30 August, 1761).
Jeremy Black, Pitt the Elder (Cambridge University Press, 1992), p. 215.
About William Pitt
The Principles of the Most Ancient and Modern Philosophy (1690)
Robert Walton in "Letter 1"
Frankenstein (1818)
Raise their children honorably, lovingly and with detachment. A child is a guest in the house, to be loved and respected — never possessed, since he belongs to God. How wonderful, how sane, how beautifully difficult, and therefore true. The joy of responsibility for the first time in my life.
Raise High the Roof Beam, Carpenters and Seymour: An Introduction (1963), Raise High the Roof Beam, Carpenters (1955)
It has as much delight in conceiving an Iago as an Imogen. What shocks the virtuous philospher, delights the camelion poet.
Letter to Richard Woodhouse (October 27, 1818)
Letters (1817–1820)
Source: Autobiography (1873)
Source: https://archive.org/details/autobiography01mill/page/186/mode/1up p. 186
Autobiography (1873)
Chap. 6 : Elevate Your Perspective
The Laws of Human Nature (2018)
“Love always elevates the character of man. It never lowers him, provided love be love.”
Quotes By Bhagat Singh, WpLINEQuotes https://www.wplinequotes.xyz/2020/03/bhagat-singh-quotes.html,
Stanza 3
Lyrical Ballads (1798–1800), Lines written a few miles above Tintern Abbey (1798)
Source: Justin Huang (2017) cited in " Using Tourism to Save the Economy https://english.cw.com.tw/article/article.action?id=1672" on Commonwealth Magazine Group, 18 September 2017
Source: Modern India and the Indians, 1878. in Shourie, Arun (1994). Missionaries in India: Continuities, changes, dilemmas. New Delhi : Rupa & Co, 1994
Source: Modern India and the Indians, 1878. in Shourie, Arun (1994). Missionaries in India: Continuities, changes, dilemmas. New Delhi : Rupa & Co, 1994
Source: Blameless in Abaddon (1996), Chapter 11 (p. 253; spoken by the Devil)
Letter to Sir John Cowan (17 March 1894), quoted in The Times (22 March 1894), p. 8
1890s
Marcelo H. del Pilar to the women of Bulacan (1889)
Source: Rising Stars of Cinematography (2019)
Source: Western Clippings Interview, Mike Fitzgerald, 1998 [citation needed]
Source: The Sayings and Teachings of the Great Mystics of Islam, p. 43
“I make elevating music, you make elevator music”
"Rap God"
2010s, The Marshall Mathers LP 2 (2013)
Source: [Ненко, Илья, Лучшие цитаты Виталия Кличко — в честь 50-летия главного оратора планеты MAXIM, https://www.maximonline.ru/guide/luchshie-citaty-vitaliya-klichko-v-chest-50-letiya-glavnogo-oratora-planety-id668472/, 2022-06-13, www.maximonline.ru, ru]
Source: [2019-02-22, "Раньше у нас умирал каждый шестой человек, сейчас - каждый второй". Кличко снова оговорился в прямом эфире, https://tsn.ua/ru/tsikavinki/ranshe-u-nas-umiral-kazhdyy-shestoy-chelovek-seychas-kazhdyy-vtoroy-klichko-snova-ogovorilsya-v-pryamom-efire-1302129.html, 2022-06-13, ТСН.ua, ru]
Source: Books, Beyond Order (2021), p. 339
