Quotes about end

page 73

Dr. Malcolm Long, Watchmen #6
Watchmen (1986–1987)
Context: I looked at the Rorschach blot. I tried to pretend it looked like a spreading tree, shadows pooled beneath it, but it didn’t. It looked more like a dead cat I once found, the fat, glistening grubs writhing blindly, squirming over each other, frantically tunneling away from the light. But even that is avoiding the real horror. The horror is this: In the end, it is simply a picture of empty meaningless blackness. We are alone. There is nothing else.

537-539
Fruits of Solitude (1682), Part I
Context: A good End cannot sanctifie evil Means; nor must we ever do Evil, that Good may come of it. Some Folks think they may Scold, Rail, Hate, Rob and Kill too; so it be but for God's sake. But nothing in us unlike him, can please him.

Life & Times of Michael K (1983)
Context: He closed his eyes and tried to recover in his imagination the mudbrick walls and reed roof of her stories, the garden of prickly pear, the chickens scampering for the feed scattered by the little barefoot girl. And behind that child, in the doorway, her face obscured by shadow, he searched for a second woman, the woman from whom his mother had come into the world. When my mother was dying in the hospital, he thought, when she knew her end was coming, it was not me she looked to but someone who stood behind me: her mother or the ghost of her mother. To me she was a woman but to herself she was still a child calling to her mother to hold her hand and help her. And her own mother, in the secret life we do not see, was a child too. I come from a line of children without end.

Source: Empire of the Sun (1984), p. 201
Context: He waited for the roll-call to end, reflecting on the likely booty attached to a dead American pilot. Soon enough, one of the Americans would be shot down into Lunghua Camp. Jim tried to decide which of the ruined buildings would best conceal his body. Carefully eked out, the kit and equipment could be bartered with Basie for extra sweet potatoes for months to come, and even perhaps a warm coat for the winter. There would be sweet potatoes for Dr. Ransome, whom Jim was determined to keep alive. He rocked on his heels and listened to an old woman crying in the nearby ward. Through the window was the pagoda at Lunghua Airfield. Already the flak tower appeared in a new light. For another hour Jim stood in line with the missionary widows, watched by the sentry. Dr. Ransome and Dr. Bowen had set off with Sergeant Nagata to the commandant's office, perhaps to be interrogated. The guards moved around the silent camp with their roster boards, carrying out repeated roll-calls. The war was about to end and yet the Japanese were obsessed with knowing exactly how many prisoners they held. Jim closed his eyes to calm his mind, but the sentry barked at him, suspecting that Jim was about to play some private game of which Sergeant Nagata would disapprove.

Ford is known to have used the words "truth is the glue that holds government together" several times prior to this.
1970s, First Presidential address (1974)
Context: I believe that truth is the glue that holds government together, not only our Government but civilization itself. That bond, though strained, is unbroken at home and abroad. In all my public and private acts as your President, I expect to follow my instincts of openness and candor with full confidence that honesty is always the best policy in the end.

The Second Part, Chapter 30: Of the Office of the Sovereign Representative.
Leviathan (1651)
Context: The office of the sovereign, be it a monarch or an assembly, consisteth in the end for which he was trusted with the sovereign power, namely the procuration of the safety of the people, to which he is obliged by the law of nature, and to render an account thereof to God, the Author of that law, and to none but Him. But by safety here is not meant a bare preservation, but also all other contentments of life, which every man by lawful industry, without danger or hurt to the Commonwealth, shall acquire to himself.
And this is intended should be done, not by care applied to individuals, further than their protection from injuries when they shall complain; but by a general providence, contained in public instruction, both of doctrine and example; and in the making and executing of good laws to which individual persons may apply their own cases.

On the work of the metal-smith Tubal-Cain
The Legend of Jubal (1869)
Context: Each day he wrought and better than he planned,
Shape breeding shape beneath his restless hand.
(The soul without still helps the soul within,
And its deft magic ends what we begin.)
Nay, in his dreams his hammer he would wield
And seem to see a myriad types revealed,
Then spring with wondering triumphant cry,
And, lest the inspiring vision should go by,
Would rush to labor with that plastic zeal
Which all the passion of our life can steal
For force to work with. Each day saw the birth
Of various forms, which, flung upon the earth,
Seemed harmless toys to cheat the exacting hour,
But were as seeds instinct with hidden power.

A Foreign Policy of Freedom: Peace, Commerce, and Honest Friendship, p. 206.
Context: War is not popular. It may seem popular in the short run, when there appears to be an immediate victory and everyone is gloating but war is not popular. War is not popular. People get killed, and body bags end up coming back. War is very unpopular, and it is not the politically smart thing to do.

Opening lines
The Napoleon of Notting Hill (1904)
Context: The human race, to which so many of my readers belong, has been playing at children’s games from the beginning, and will probably do it till the end, which is a nuisance for the few people who grow up. And one of the games to which it is most attached is called “Keep to-morrow dark,” and which is also named (by the rustics in Shropshire, I have no doubt) “Cheat the Prophet.” The players listen very carefully and respectfully to all that the clever men have to say about what is to happen in the next generation. The players then wait until all the clever men are dead, and bury them nicely. They then go and do something else. That is all. For a race of simple tastes, however, it is great fun.
For human beings, being children, have the childish wilfulness and the childish secrecy. And they never have from the beginning of the world done what the wise men have seen to be inevitable.

1950s, Farewell address to Congress (1951)
Context: We could hold in Korea by constant maneuver and in an approximate area where our supply line advantages were in balance with the supply line disadvantages of the enemy, but we could hope at best for only an indecisive campaign with its terrible and constant attrition upon our forces if the enemy utilized its full military potential. I have constantly called for the new political decisions essential to a solution.
Efforts have been made to distort my position. It has been said, in effect, that I was a warmonger. Nothing could be further from the truth. I know war as few other men now living know it, and nothing to me is more revolting. I have long advocated its complete abolition, as its very destructiveness on both friend and foe has rendered it useless as a means of settling international disputes. … But once war is forced upon us, there is no other alternative than to apply every available means to bring it to a swift end.

This appears to have been originally written by John Briley in the screenplay http://www.dailyscript.com/scripts/Gandhi.txt for the movie, Gandhi (1982), spoken by Ben Kingsley, playing Gandhi. The earliest [partial] misattribution to Gandhi appears to be by Ronald Reagan in an address http://www.nytimes.com/1984/09/25/world/transcript-of-reagan-s-address-to-the-un-general-assembly.html?pagewanted=all to the United Nations General Assembly on 24 September 1984 (also a misquotation, substituting the word fail for fall). John S. Dunne misattributes the first sentence in The Peace of the Present (1991) on p. 50 https://books.google.com/books?id=NYIJAAAAIAAJ&q=%22when+Gandhi+says%22+%22When+I+despair,+I+remember+that+all+through+history+the+way+of+truth+and+love+has+always+won.%22&dq=%22when+Gandhi+says%22+%22When+I+despair,+I+remember+that+all+through+history+the+way+of+truth+and+love+has+always+won.%22&hl=en&sa=X&ved=0ahUKEwjhufXN09LWAhWG7SYKHbRdCJ0Q6AEIJzAA, just after misattributing the same first two sentences that Reagan did. Dunne also misattributes the final part of the quotation in the same book on p. 34 https://books.google.com/books?id=NYIJAAAAIAAJ&q=%22Think+of+it+%E2%80%94+always%E2%80%A6%22+%22When+you+are+in+doubt+that+that+is+God%27s+way,+the+way+the+world+is+meant+to+be%E2%80%A6+think+of+that.%22&dq=%22Think+of+it+%E2%80%94+always%E2%80%A6%22+%22When+you+are+in+doubt+that+that+is+God%27s+way,+the+way+the+world+is+meant+to+be%E2%80%A6+think+of+that.%22&hl=en&sa=X&ved=0ahUKEwjEw57e1tLWAhUSdiYKHUNiA2kQ6AEIMTAC.
Misattributed
Context: When I despair, I remember that all through history the way of truth and love has always won. There have been tyrants and murderers, and for a time they can seem invincible. But in the end they always fall. Think of it—always… When you are in doubt that that is God's way, the way the world is meant to be… think of that.

Cap 14 "Malaysian Crossroads"
Context: You're going to be the leader of a nation, and you have three sons, Hussein. The first-born is Malay, the second-born is Chinese, the third-born is Indian. What we have been witnessing is that the first-born is more favoured than the second or third. Hussein, if you do that in a family, your eldest son will grow up very spoiled. As soon as he attains manhood, he will be in the nightclubs every night because Papa is doting on him. The second and third sons, feeling the discrimination, will grow up hard as nails. Year by year they will become harder and harder, like steel, so that in the end they are going to succeed even more and the eldest will fail even more.

Human Nature and Social Theory (1969)
Context: One will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.

Nobel Peace prize acceptance speech (1985)
Context: Confrontation is the road to war, destruction and end of civilization. Even today it deprives the world's peoples of hundreds of millions of dollars which are badly needed for solving social problems, combating hunger and diseases.
Cooperation is the road to increased well-being of peoples and flourishing life. Medicine knows many examples when joint efforts to nations and scientists contributed to successful combat against diseases such, for example, as smallpox.

2000s, 2003, Hope and Conscience Will Not Be Silenced (July 2003)
Context: By a plan known only to Providence, the stolen sons and daughters of Africa helped to awaken the conscience of America. The very people traded into slavery helped to set America free. My Nation's journey toward justice has not been easy, and it is not over. The racial bigotry fed by slavery did not end with slavery or with segregation. And many of the issues that still trouble America have roots in the bitter experience of other times. But however long the journey, our destination is set: liberty and justice for all.

Source: The Fabric of Reality (1997), Ch. 1
Context: To say that prediction is the purpose of a scientific theory is to confuse means with ends. It is like saying that the purpose of a spaceship is to burn fuel. … Passing experimental tests is only one of many things a theory has to do to achieve the real purpose of science, which is to explain the world.

Telegram to the League of Nations on the Second Italo-Abyssinian War (10 May 1936), as quoted in Days of Emperor and Clown : The Italo-Ethiopian War, 1935-1936 (1973) by James Dugan and Laurence Davis Lafore, p. 204.
Context: We have decided to bring to an end the most unequal, most unjust, most barbarous war of our age, and have chosen the road to exile in order that our people will not be exterminated and in order to consecrate ourselves wholly and in peace to the preservation of our empire's independence … we now demand that the League of Nations should continue its efforts to secure respect for the covenant, and that it should decide not to recognize territorial extensions, or the exercise of an assumed sovereignty, resulting from the illegal recourse to armed force and to numerous other violations of international agreements.

Freedom of expression - Secular Theocracy Versus Liberal Democracy (1998)
Context: So we are left with Mahatma Gandhi as the first and real prophet of sarva-dharma-samabhâva. (...) The explanations for [Gandhi's] pervert behaviour can be many... Whatever the explanation, the fact remains that he bound the Hindus hands and feet with the shackles of his sarva-dharma-samabhâva, and made them helpless in the face of Islamic gangsterism. At the same time, [Gandhi] gave full freedom to Muslims to deal with Hindus as they pleased. The record of what Muslim did under the leadership of the mullahs and the Muslim League exists in cold print. It never occurred to him to appeal to Muslims even once to practise sarva-dharma-samabhâva vis-à-vis Hinduism. That he thought was against their religion with which he could not interfere. The dope was meant only for Hindus. (...) The temptation to become the spokesman of all religions was irresistible for him, as for many Hindu gurus before and after. He ended by being the spokesmen of none, and made a mess of whatever religion he touched. He never evolved a criterion for distinguishing dharma from adharma.

116
Golden Sayings of Epictetus

Source: 1970s, Meditations (1979), p. 105
Context: Meditation is the emptying of the mind of all thought, for thought and feeling dissipate energy. They are repetitive, producing mechanical activities which are a necessary part of existence. But they are only part, and thought and feeling cannot possibly enter into the immensity of life. Quite a different approach is necessary, not the path of habit, association and the known; there must be freedom from these. Meditation is the emptying of the mind of the known. It cannot be done by thought or by the hidden prompting of thought, nor by desire in the form of prayer, nor through the self-effacing hypnotism of words, images, hopes, and vanities. All these have to come to an end, easily, without effort and choice, in the flame of awareness.

Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 88 -->
Context: Our concern with environment cannot be reduced to what can be used, to what can be grasped. Environment includes not only the inkstand and the blotting paper, but also the impenetrable stillness in the air, the stars, the clouds, the quiet passing of time, the wonder of my own being. I am an end as well as a means, and so is the world: an end as well as a means. My view of the world and my understanding of the self determine each other. The complete manipulation of the world results in the complete instrumentalization of the self.

Progress In Religion (2000)
Context: All through our history, we have been changing the world with our technology. Our technology has been of two kinds, green and grey. Green technology is seeds and plants, gardens and vineyards and orchards, domesticated horses and cows and pigs, milk and cheese, leather and wool. Grey technology is bronze and steel, spears and guns, coal and oil and electricity, automobiles and airplanes and rockets, telephones and computers. Civilization began with green technology, with agriculture and animal-breeding, ten thousand years ago. Then, beginning about three thousand years ago, grey technology became dominant, with mining and metallurgy and machinery. For the last five hundred years, grey technology has been racing ahead and has given birth to the modern world of cities and factories and supermarkets.
The dominance of grey technology is now coming to an end.

Source: Simone Weil : An Anthology (1986), The Power of Words (1937), p. 222
Context: There is no area in our minds reserved for superstition, such as the Greeks had in their mythology; and superstition, under cover of an abstract vocabulary, has revenged itself by invading the entire realm of thought. Our science is like a store filled with the most subtle intellectual devices for solving the most complex problems, and yet we are almost incapable of applying the elementary principles of rational thought. In every sphere, we seem to have lost the very elements of intelligence: the ideas of limit, measure, degree, proportion, relation, comparison, contingency, interdependence, interrelation of means and ends. To keep to the social level, our political universe is peopled exclusively by myths and monsters; all it contains is absolutes and abstract entities. This is illustrated by all the words of our political and social vocabulary: nation, security, capitalism, communism, fascism, order, authority, property, democracy. We never use them in phrases such as: There is democracy to the extent that... or: There is capitalism in so far as... The use of expressions like "to the extent that" is beyond our intellectual capacity. Each of these words seems to represent for us an absolute reality, unaffected by conditions, or an absolute objective, independent of methods of action, or an absolute evil; and at the same time we make all these words mean, successively or simultaneously, anything whatsoever. Our lives are lived, in actual fact, among changing, varying realities, subject to the casual play of external necessities, and modifying themselves according to specific conditions within specific limits; and yet we act and strive and sacrifice ourselves and others by reference to fixed and isolated abstractions which cannot possibly be related either to one another or to any concrete facts. In this so-called age of technicians, the only battles we know how to fight are battles against windmills.

Source: It's Not About the Bike: My Journey Back to Life (2000), p. 113
Context: I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsiblity to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, "But you were never a Christian, so you're going the other way from heaven." If so, I was going to reply, "You know what? You're right. Fine."

(I.3) Del Rey, p. 75
Blade of Tyshalle (2001)
Context: "I respect what is repectable," Tan'elkoth replied. "To ask for respect where none has been earned is childish maundering. And what is repectable, in the end, save service? Even your idol Jefferson is, in the end, measured by how well he served the species. The prize of individualism--its goal--is self-actualization, which is only another name for vanity. We do not admire men for achieving self-actualization; we admire self-actualization when its end result is a boon to humanity."

Roadstrum, in Ch. 8
Space Chantey (1968)
Context: I will be double-damned to a better Hell than Hellpepper Planet if I will have my ending here in peace! Peace be not the end of my epic! An epic is already failed if it have an ending. I don't care how it ended the first time — it will not end the same now!

"The Fundamental Idea of Wave Mechanics", Nobel lecture, (12 December 1933)
Context: Conditions are admittedly such that we can always manage to make do in each concrete individual case without the two different aspects leading to different expectations as to the result of certain experiments. We cannot, however, manage to make do with such old, familiar, and seemingly indispensable terms as "real" or "only possible"; we are never in a position to say what really is or what really happens, but we can only say what will be observed in any concrete individual case. Will we have to be permanently satisfied with this...? On principle, yes. On principle, there is nothing new in the postulate that in the end exact science should aim at nothing more than the description of what can really be observed. The question is only whether from now on we shall have to refrain from tying description to a clear hypothesis about the real nature of the world. There are many who wish to pronounce such abdication even today. But I believe that this means making things a little too easy for oneself.

"The Peacefulness of Being at War." in The New Republic (11 September 1915), p. 152 http://fair-use.org/the-new-republic/1915/09/11/the-peacefulness-of-being-at-war.
Context: Better that the nation grow poor for a cause we can honor, than grow rich for an end that is unknown. Who can regard without deep misgiving the process of accumulating wealth unaccompanied by a corresponding growth of knowledge as to the uses to which wealth must be applied? This is what we see in normal times, and the spectacle is profoundly disturbing. Far less disturbing at all events is that process of spending the wealth which we have now to witness.

Source: The Bridge Across Forever (1984), Ch. 48
Context: The things we own, the places we live, the events of our lives: empty settings. How easy to chase after settings, and forget diamonds! The only thing that matters, at the end of a stay on earth, is how well did we love, what was the quality of our love?

Source: A Woman's Thoughts About Women (1858), Ch. 10
Context: Happiness is not an end — it is only a means, and adjunct, a consequence. The Omnipotent Himself could never be supposed by any, save those who out of their own human selfishness construct the attributes of Divinity, to be absorbed throughout eternity in the contemplation of His own ineffable bliss, were it not identical with His ineffable goodness and love.

Advocate interview (2015)
Context: At the end of the day and at the beginning of the day, I am a man who dresses up like a lady who is from outer space. Not everyone is going to get that. Not everyone is going to be on board with that. And not everyone is going to be able to swallow that.

"A note about this book, January 9, 2003
Down and Out in the Magic Kingdom (2003)
Context: P2P nets kick all kinds of ass. Most of the books, music and movies ever released are not available for sale, anywhere in the world. In the brief time that P2P nets have flourished, the ad-hoc masses of the Internet have managed to put just about everything online. What’s more, they’ve done it far cheaper than any other archiving/revival effort ever.
Yeah, there are legal problems. Yeah, it’s hard to figure out how people are gonna make money doing it. Yeah, there is a lot of social upheaval and a serious threat to innovation, freedom, business, and whatnot. It’s your basic end-of-the-world-as-we-know-it scenario, and as a science fiction writer, end-of-the-world-as-we-know-it scenaria are my stock-in-trade.

Biographical profile
Official site
Context: I'm more likely to come in after the newspapers and television cameras have long disappeared from the scene post-disaster. The people I gravitate to are neither rich nor popular. They do not have the power to boost or end careers at the flick of a pen; nor do they own fancy things or drive fancy cars. These people live in slums and muddle trough piles of waste and trash on their way home to a little shack, which they share with a throng of other family members. Outside the cacophony of worldwide charitable organizations, their struggles are rarely suitable topic for common everyday talk.

All the Trouble in the World (1994)

Source: A Soldier Reports (1976), p. 396.
Context: As any television viewer or newspaper reader could discern the end in South Vietnam, in April 1975, came with incredible suddenness, amid scenes of unmitigated misery and shame. Utter defeat, panic, and rout have produced similar demoralizing tableaux through the centuries; yet to those of us who had worked so hard and long to try to keep it from ending that way, who had been so markedly conscious of the deaths and wounds of thousands of Americans and the soldiers of other countries, who had so long stood in awe of the stamina of the South Vietnamese soldier and civilian under the mantle of hardship, it was depressingly sad that so much misery should be a part of it. So immense had been the sacrifices made through so many long years that the South Vietnamese deserved an end- if it had to come to that- with more dignity to it.

In an interview to the World Association of Newspapers for World Press Freedom Day (3 May 2004)
Context: It's an amazing thing to think that ours is the first generation in history that really can end extreme poverty, the kind that means a child dies for lack of food in its belly. That should be seen as the most incredible, historic opportunity but instead it's become a millstone around our necks. We let our own pathetic excuses about how it's "difficult" justify our own inaction. Be honest. We have the science, the technology, and the wealth. What we don't have is the will, and that's not a reason that history will accept.

A Little Conserva-tive (1936)
Context: My individualism was a logical extension of the anarchist principle beyond its narrow application to one particular form or mode of constraint upon the individual. The thing that interested me, as it interested Emerson and Whitman, was a general philosophy of life which regards human personality as the greatest and most respect-worthy object in the world, and as a complete end-in-itself; a philosophy, therefore, which disallows its subversion or submergence, whether by force of law or by any other coercive force. I was convinced that human beings do better and are happier when they have the largest possible margin of existence to regulate and dispose of as they please; and hence I believed that society should so manage itself as to leave the individual a maximum of free choice and action, even at a considerable risk of results which from the short-time point of view would be pronounced dangerous.

Source: Bernard Shaw in Twilight (1943), II
Context: Seeing clearly within himself and always able to dodge around the ends of any position, including his own, Shaw assumed from the start the dual role of prophet and gadfly. To his contemporaries it appeared frivolous and contradictory to perform as both superman and socialist, sceptic and believer, legalist and heretic, high-brow and mob-orator. But feeling the duty to teach as well as to mirror mankind, Shaw did not accept himself as a contradictory being.

Source: Our Enemy, the State (1935), p. 209
Context: In every civilization, however generally prosaic, however addicted to the short-time point of view on human affairs, there are always certain alien spirits who, while outwardly conforming to the requirements of the civilization around them, still keep a disinterested regard for the plain intelligible law of things, irrespective of any practical end. They have an intellectual curiosity, sometimes touched with emotion, concerning the august order of nature; they are impressed by the contemplation of it, and like to know as much about it as they can, even in circumstances where its operation is ever so manifestly unfavourable to their best hopes and wishes.

Debating Linus Pauling, in The Nuclear Bomb Tests...Is Fallout Overrated? : Fallout and Disarmament KQED-TV, San Francisco (20 February 1958) http://osulibrary.oregonstate.edu/specialcollections/coll/pauling/peace/papers/1958p2.1.html
Context: If we stay strong, then I believe we can stabilize the world and have peace based on force. Now, peace based on force is not as good as peace based on agreement, but in the terrible world in which we live, in the world where the Russians have enslaved many millions of human beings, in the world where they have killed men, I think that for the time being the only peace we can have is the peace based on force. Furthermore, I do not think that this peace based on force is, can be, or should be, an ultimate end. Our ultimate end must be precisely what Dr. Pauling says, peace based on agreement, on understanding, on universally agreed and enforced law. I think this is a wonderful idea, but peace based on force buys the necessary time, and in this time we can work for better understanding, for closer collaboration, first with the countries which are closest to us, which we understand better, our allies, the western countries, the NATO countries, which believe in human liberties as we do. Then, as soon as possible, with the rest of the free world, and eventually, I hope, with the whole world, including Russia, even though it may take many years to come.

The "Camelot" interview (29 November 1963)
Context: But there's this one thing I wanted to say... I'm so ashamed of myself... When Jack quoted something, it was usually classical... no, don't protect me now... I kept saying to Bobby, I've got to talk to somebody, I've got to see somebody, I want to say this one thing, it's been almost an obsession with me, all I keep thinking of is this line from a musical comedy, it's been an obsession with me... At night before we'd go to sleep... we had an old Victrola. Jack liked to play some records. His back hurt, the floor was so cold. I'd get out of bed at night and play it for him, when it was so cold getting out of bed... on a Victrola ten years old — and the song he loved most came at the very end of this record, the last side of Camelot, sad Camelot... "Don't let it be forgot, that once there was a spot, for one brief shining moment that was known as Camelot."... There'll never be another Camelot again...

Source: Ulysses (1842), l. 22-32
Context: How dull it is to pause, to make an end,
To rust unburnish'd, not to shine in use!
As tho' to breath were life. Life piled on life
Were all too little, and of one to me
Little remains: but every hour is saved
From that eternal silence, something more,
A bringer of new things; and vile it were
For some three suns to store and hoard myself,
And this gray spirit yearning in desire
To follow knowledge like a sinking star,
Beyond the utmost bound of human thought.

The Human Comedy (1943)
Context: Death is not an easy thing for anyone to understand, least of all a child, but every life shall one day end. But as long as we are alive, as long as we are together, as long as two of us are left, and remember him, nothing in the world can take him from us. His body can be taken, but not him. You shall know your father better as you grow and know yourself better. He is not dead, because you are alive. Time and accident, illness and weariness took his body, but already you have given it back to him, younger and more eager than ever. I don't expect you to understand anything I'm telling you. But I know you will remember this — that nothing good ever ends. If it did, there would be no people in the world — no life at all, anywhere. And the world is full of people and full of wonderful life.

1960s, Memorial Day speech (1963)
Context: The law cannot save those who deny it but neither can the law serve any who do not use it. The history of injustice and inequality is a history of disuse of the law. Law has not failed — and is not failing. We as a nation have failed ourselves by not trusting the law and by not using the law to gain sooner the ends of justice which law alone serves. If the white over-estimates what he has done for the Negro without the law, the Negro may under-estimate what he is doing and can do for himself with the law.

"September,", p. 413
1970s, Fear and Loathing: On the Campaign Trail '72 (1973)
Context: If the current polls are reliable... Nixon will be re-elected by a huge majority of Americans who feel he is not only more honest and more trustworthy than George McGovern, but also more likely to end the war in Vietnam. The polls also indicate that Nixon will get a comfortable majority of the Youth Vote. And that he might carry all fifty states... This may be the year when we finally come face to face with ourselves; finally just lay back and say it — that we are really just a nation of 220 million used car salesmen with all the money we need to buy guns, and no qualms at all about killing anybody else in the world who tries to make us uncomfortable. The tragedy of all this is that George McGovern, for all his mistakes... understands what a fantastic monument to all the best instincts of the human race this country might have been, if we could have kept it out of the hands of greedy little hustlers like Richard Nixon. McGovern made some stupid mistakes, but in context they seem almost frivolous compared to the things Richard Nixon does every day of his life, on purpose... Jesus! Where will it end? How low do you have to stoop in this country to be President?

Men of Color, To Arms! http://teachingamericanhistory.org/library/index.asp?document=440 (21 March 1863)
1860s
Context: More than twenty years of unswerving devotion to our common cause may give me some humble claim to be trusted at this momentous crisis. I will not argue. To do so implies hesitation and doubt, and you do not hesitate. You do not doubt. The day dawns; the morning star is bright upon the horizon! The iron gate of our prison stands half open. One gallant rush from the North will fling it wide open, while four millions of our brothers and sisters shall march out into liberty. The chance is now given you to end in a day the bondage of centuries, and to rise in one bound from social degradation to the place of common equality with all other varieties of men.

http://www.kipmckean.com/2012/09/kip-mckean-biography/,City of Angels Church Bulletin of August 16, 2009
International Christian Church (2006-present)
Context: At the end of the lesson, I presented The Crown of Thorns Project. Remember that Jesus said to the faithful Eleven, “You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” The Spirit has made Los Angeles the “Jerusalem” of God’s new movement. So to evangelize the world, we must evangelize “our Judea and Samaria,” the United States. In just three years of existence, the SoldOut Movement has planted dynamic discipling churches in the four most influential cities of America – New York City, Los Angeles, Chicago and Washington DC – as well as in Portland, Honolulu, Hilo, Syracuse, Eugene, and Phoenix. These churches do not include several heroic remnant churches. The US congregations [alongside our future first world congregations such as London and Paris] will provide the needed resources – disciples and finances – to go “to the ends of the earth.” Therefore… we must plan to encircle the globe with unified discipling churches on the other five populated continents. Listed are the 12 targeted international cities that when a line is drawn connecting them forms a jagged circle – a redemptive “crown of thorns” – around the world: Santiago, Mexico City, Sao Paulo, London, Paris, Cairo, Johannesburg, Moscow, Chennai, Hong Kong, Manila and Sydney. It was so exciting that during the conference Sasha and Louisa Kostenko of Moscow, Russia and Joe and Kerry Willis of Brisbane, Australia solidified plans to move to LA for strengthening and further training. Of note, Sasha and Louisa were the number three and four baptisms when Elena and I planted the original Moscow Church in 1991. (The Moscow Church saw 850 baptisms in its first year!) In time, Sasha and Louisa married, went into the ministry, and by the year 2001, they led the 11,500 disciples of the 15 nations of the former Soviet Union! As He promised, our God is gathering a remnant from “the farthest horizons.” (Nehemiah 1:8-9) It’s happening!

Source: Where Angels Fear to Tread (1905), Ch. 10
Context: This woman was a goddess to the end. For her no love could be degrading: she stood outside all degradation. This episode, which she thought so sordid, and which was so tragic for him, remained supremely beautiful. To such a height was he lifted, that without regret he could now have told her that he was her worshipper too. But what was the use of telling her? For all the wonderful things had happened.
"Thank you," was all that he permitted himself. "Thank you for everything."

"What Has Become"
For Whom The Troubadour Sings (2010)
Context: If a fist can hold a sword, and a fist can clench a pen, but the points of both are missed, by dull, tarnished pride of men. We must open up our hands, raise our palms up high to see, the mazes of our unique selves, end with similarity.

Source: Violence and the Labor Movement (1914), p. 95-96
Context: We seek to terrorize them, as they seek to terrorize us. As the anarchist believes that oppression may be ended by the murder of the oppressor, so society cherishes the thought that anarchism may be ended by the murder of the anarchist. Are not our methods in truth the same, and can any man doubt that both are equally futile and senseless? Both the anarchy of the powerful and the anarchy of the weak are stupid and abortive, in that they lead to results diametrically opposed to the ends sought.

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: Why is it thought so very wicked to be an unbeliever? Rather, why is it assumed that no one can have difficulties unless he be wicked? Because an anathema upon unbelief has been appended as a guardian of the creed. It is one way, and doubtless a very politic way, of maintaining the creed, this of anathema. When everything may be lost unless one holds a particular belief, and nothing except vulgar love of truth can induce one into questioning it, common prudence points out the safe course; but really it is but a vulgar evidence, this of anathema.
Genuine belief ended with persecution. As soon as it was felt that to punish a man for maintaining an independent opinion was shocking and unjust, so soon a doubt had entered whether the faith established was unquestionably true.

Ch 8
The Rahotep series, Book 3: Egypt: The Book of Chaos (2011)
Context: A little distance had opened between us, almost unnoticed, rarely acknowledged. We made love infrequently. The couch was for sleep at the end of exhausting days. I confided in her less often. Perhaps that is the fate of all marriages.

Source: Who Is Man? (1965), Ch. 5<!-- Existence and expediency, p. 86 -->
Context: New insight begins when satisfaction comes to an end, when all that has been seen, said, or done looks like a distortion. … Man's true fulfillment depends on communion with that which transcends him.

Michael L. Meckler, in "Elagabalus (218-222 A.D.)" in De Imperatoribus Romanis : An Online Encyclopedia of Roman Emperors (1997) http://www.roman-emperors.org/elagabal.htm
Context: Scholars have often viewed the failure of Elagabalus' reign as a clash of cultures between "Eastern" (Syrian) and "Western" (Roman), but this dichotomy is not very useful. The criticisms of the emperor's effeminacy and sexual behavior mirror those made of earlier emperors (such as Nero) and do not need to be explained through ethnic stereotypes. With regard to religion, the emperor's promotion of the cult of the Emesene sun-god was certainly ridiculed by contemporary observers, but this cult was popular among soldiers and would remain so. Moreover, the cult continued to be promoted by later emperors of non-Syrian ethnicity, calling the god The Unconquered Sun (Sol Invictus).
Elagabalus is best understood as a teenager who was raised near the luxury of the imperial court and who then suffered a drastic change of fortune brought about by the sudden deaths — probably within one year — of his father, his grandfather and his cousin, the emperor Caracalla. Thrust upon the throne, Elagabalus lacked the required discipline. For a while, Romans may well have been amused by his "Merrie Monarch" behavior, but he ended up offending those he needed to inspire. His reign tragically demonstrated the difficulties of having a teenage emperor.

On academic conferences, p. 179
Sex, Art and American Culture : New Essays (1992), Junk Bonds and Corporate Raiders : Academe in the Hour of the Wolf
Context: Many, perhaps most, very learned people prefer the company of their books to sitting in a crowd listening to history and art being mangled; furthermore, it is unlikely that the venerable scholars will stand up afterward to declare, “This lecture was a load of crap.” The more profound a professor’s distaste with the proceedings, the more likely he is to melt away at the end of the talk.

1940s, "Autobiographical Notes" (1949)
Context: Even when I was a fairly precocious young man the nothingness of the hopes and strivings which chases most men restlessly through life came to my consciousness with considerable vitality. Moreover, I soon discovered the cruelty of that chase, which in those years was much more carefully covered up by hypocrisy and glittering words than is the case today. By the mere existence of his stomach everyone was condemned to participate in that chase. Moreover, it was possible to satisfy the stomach by such participation, but not man in so far as he is a thinking and feeling being. As the first way out there was religion, which is implanted into every child by way of the traditional education-machine. Thus I came—despite the fact that I was the son of entirely irreligious (Jewish) parents—to a deep religiosity, which, however, found an abrupt ending at the age of 12. Through the reading of popular scientific books I soon reached the conviction that much in the stories of the Bible could not be true. The consequence was a positively fanatic [orgy of] freethinking coupled with the impression that youth is intentionally being deceived by the state through lies; it was a crushing impression. Suspicion against every kind of authority grew out of this experience, a skeptical attitude towards the convictions which were alive in any specific social environment—an attitude which has never again left me, even though later on, because of a better insight into the causal connections, it lost some of its original poignancy.

The Thirteenth Revelation, Chapter 34
Context: He is the Ground, He is the Substance, He is the Teaching, He is the Teacher, He is the End, He is the Meed for which every kind soul travaileth.
And this is known, and shall be known to every soul to which the Holy Ghost declareth it. And I hope truly that all those that seek this, He shall speed: for they seek God.
All this that I have now told, and more that I shall tell after, is comforting against sin. For in the Third Shewing when I saw that God doeth all that is done, I saw no sin: and then I saw that all is well. But when God shewed me for sin, then said He: All SHALL be well.

1960s, The Drum Major Instinct (1968)
Context: There comes a time that the drum major instinct can become destructive. And that's where I want to move now. I want to move to the point of saying that if this instinct is not harnessed, it becomes a very dangerous, pernicious instinct. For instance, if it isn’t harnessed, it causes one's personality to become distorted. I guess that's the most damaging aspect of it: what it does to the personality. If it isn't harnessed, you will end up day in and day out trying to deal with your ego problem by boasting. Have you ever heard people that—you know, and I'm sure you've met them—that really become sickening because they just sit up all the time talking about themselves. And they just boast and boast and boast, and that's the person who has not harnessed the drum major instinct. And then it does other things to the personality. It causes you to lie about who you know sometimes. There are some people who are influence peddlers. And in their attempt to deal with the drum major instinct, they have to try to identify with the so-called big-name people. And if you're not careful, they will make you think they know somebody that they don't really know. They know them well, they sip tea with them, and they this-and-that. That happens to people.

Source: An Introduction to the History of Western Europe (1902), Ch. 1 : The Historical Point of View, p. 4
Context: !-- The French Revolution, at the end of the eighteenth century, was probably the most abrupt and thoroughgoing change in the habits of a nation of which we have any record. But we shall find, when we come to study it, that it was by no means so sudden in reality as is ordinarily supposed. Moreover, the innovators did not even succeed in permanently altering the form of government; for when the French, after living under a monarchy for many centuries, set up a republic in 1792, the new government lasted only a few years. The nation was monarchical by habit and soon gladly accepted the rule of Napoleon, which was more despotic than that of any of its former kings. In reorganizing the state he borrowed much from the discarded monarchy, and the present French republic still retains many of these arrangements.
--> This tendency of mankind to do, in general, this year what it did last, in spite of changes in some one department of life, — such as substituting a president for a king, traveling by rail instead of on horseback, or getting the news from a newspaper instead of from a neighbor, — results in what is called the unity or continuity of history. The truth that no abrupt change has ever taken place in all the customs of a people, and that it cannot, in the nature of things, take place, is perhaps the most fundamental lesson that history teaches.
Historians sometimes seem to forget this principle, when they claim to begin and end their books at precise dates.

War (1816)
Context: War is to be ranked among the most dreadful calamities which fall on a guilty world; and, what deserves consideration, it tends to multiply and perpetuate itself without end. It feeds and grows on the blood which it sheds. The passions, from which it springs, gain strength and fury from indulgence.

1950s, Loving Your Enemies (November 1957)
Context: I think the first reason that we should love our enemies, and I think this was at the very center of Jesus’ thinking, is this: that hate for hate only intensifies the existence of hate and evil in the universe. If I hit you and you hit me and I hit you back and you hit me back and go on, you see, that goes on ad infinitum. It just never ends. Somewhere somebody must have a little sense, and that’s the strong person. The strongperson is the person who can cut off the chain of hate, the chain of evil. And that is the tragedy of hate, that it doesn’t cut it off. It only intensifies the existence of hate and evil in the universe. Somebody must have religion enough and morality enough to cut it off and inject within the very structure of the universe that strong and powerful element of [[love].

A variant of part of this statement is often quoted: Just because your voice reaches halfway around the world doesn't mean you are wiser than when it reached only to the end of the bar.
RTNDA Convention Speech (1958)
Context: I have no technical advice or counsel to offer those of you who labor in this vineyard, the one that produces words and pictures. You will, I am sure, forgive me for not telling you that instruments with which you work are miraculous, that your responsibility is unprecedented or that your aspirations are frequently frustrated. It is not necessary to remind you of the fact that your voice, amplified to the degree where it reaches from one end of the country to the other, does not confer upon you greater wisdom than when your voice reached only from one end of the bar to the other. All of these things you know.

Source: Going Bovine (2009), p. 338
Context: Balder holds up a completely blank rune. Wyrd. The beginning and the end. Fate.
I don't know what that means, but it's not doing anything to uncreep me.

Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV. On the Origin of Geometry, and its Inventors.

Day of Affirmation Address (1966)
Context: Only earthbound man still clings to the dark and poisoning superstition that his world is bounded by the nearest hill, his universe ends at river shore, his common humanity is enclosed in the tight circle of those who share his town or his views and the color of his skin. It is — It is your job, the task of young people in this world, to strip the last remnants of that ancient, cruel belief from the civilization of man.

Poem composed prior to his match with Sonny Liston, in 1963, as quoted in "Brash Clay waxed poetic in 1963 visit to Nashville" by Bill Traughber in Nashville's The CIty Paper (4 June 2002)
Variant transcription: Who would have thought, when they came to the fight,
that they'd witness a launchin' of a black satellite.
Context: Clay comes out to meet Liston and Liston starts to retreat,
if Liston goes back an inch farther he'll end up in a ringside seat.
Clay swings with his left, Clay swings with his right,
Look at young Cassius carry the fight
Liston keeps backing, but there's not enough room,
It's a matter of time till Clay lowers the boom.
Now Clay lands with a right, what a beautiful swing,
And the punch raises the Bear clean out of the ring.
Liston is still rising and the ref wears a frown,
For he can't start counting till Sonny goes down.
Now Liston is disappearing from view, the crowd is going frantic,
But radar stations have picked him up, somewhere over the Atlantic.
Who would have thought when they came to the fight?
That they'd witness the launching of a human satellite.
Yes the crowd did not dream, when they put up the money,
That they would see a total eclipse of the Sonny.

Source: American Gods (2001), Ch. 3
Context: Gods die. And when they truly die they are unmourned and unremembered. Ideas are more difficult to kill than people, but they can be killed, in the end.

Autobiography of Values (1978)
Context: I know myself as mortal, but this raises the question: "What is I?" Am I an individual, or am I an evolving life stream composed of countless selves? … As one identity, I was born in AD 1902. But as AD twentieth-century man, I am billions of years old. The life I consider as myself has existed though past eons with unbroken continuity. Individuals are custodians of the life stream — temporal manifestations of far greater being, forming from and returning to their essence like so many dreams. … I recall standing on the edge of a deep valley in the Hawaiian island of Maui, thinking that the life stream is like a mountain river — springing from hidden sources, born out of the earth, touched by stars, merging, blending, evolving in the shape momentarily seen. It is molecules probing through time, found smooth-flowing, adjusted to shaped and shaping banks, roiled by rocks and tree trunks — composed again. Now it ends, apparently, at a lava brink, a precipitous fall.
Near the fall's brink, I saw death as death cannot be seen. I stared at the very end of life, and at life that forms beyond, at the fact of immortality. Dark water bent, broke, disintegrated, transformed to apparition — a tall, stately ghost soul emerged from body, and the finite individuality of the whole becomes the infinite individuality of particles. Mist drifted, disappeared in air, a vanishing of spirit. Far below in the valley, I saw another river, reincarnated from the first, its particles reorganized to form a second body. It carried the same name. It was similar in appearance. It also ended at a lava brink. Flow followed fall, and fall followed flow as I descended the mountainside. The river was mortal and immortal as life, as becoming.

Act IV, scene 1.
Sardanapalus (1821)
Context: I am the very slave of circumstance
And impulse — borne away with every breath!
Misplaced upon the throne — misplaced in life.
I know not what I could have been, but feel
I am not what I should be — let it end.

"Coming from Your Inner Self", Conversation with W. Brian Arthur, Xerox PARC (16 April 1999) http://web.archive.org/web/20071011023150/http://www.dialogonleadership.org/Arthur-1999.html, by Joseph Jaworski, Gary Jusela, C. Otto Scharmer
Context: Complexity theory is really a movement of the sciences. Standard sciences tend to see the world as mechanistic. That sort of science puts things under a finer and finer microscope. In biology the investigations go from classifying organisms to functions of organisms, then organs themselves, then cells, and then organelles, right down to protein and enzymes, metabolic pathways, and DNA. This is finer and finer reductionist thinking.
The movement that started complexity looks in the other direction. It’s asking, how do things assemble themselves? How do patterns emerge from these interacting elements? Complexity is looking at interacting elements and asking how they form patterns and how the patterns unfold. It’s important to point out that the patterns may never be finished. They’re open-ended. In standard science this hit some things that most scientists have a negative reaction to. Science doesn’t like perpetual novelty.

Source: The Chronicles of Prydain (1964–1968), Book V : The High King (1968), Chapter 21
Context: “Dyrnwyn is yours,” Gwydion said, “as it was meant to be.”
“Yet Arawn is slain,” Taran replied. “Evil is conquered and the blade’s work done.”
“Evil conquered?” said Gwydion. “You have learned much, but learn this last and hardest of lessons. You have conquered only the enchantments of evil. That was the easiest of your tasks, only a beginning, not an ending. Do you believe evil itself so quickly overcome? Not so long as men still hate and slay each other, when greed and anger goad them. Against these even a flaming sword cannot prevail, but only that portion of good in all men’s hearts whose flame can never be quenched.

First Journal of Travel (1840)
Context: Nothing troubled the charm and silence of this solitude. Making the most serious reflections on what we behold, and on our present position, I said to myself: Thus does life also pass away, now calm, now agitated, but at last the end is attained. Happy, ah, thrice happy they who can then look out to the never-ending future with calm and confidence, who can cast themselves on the bosom of God, the Center of our felicity.

Source: The Great Divorce (1944–1945), Ch. 13
Context: "Ye can know nothing of the end of all things, or nothing expressible in those terms. It may be, as the Lord said to the Lady Julian, that all will be well, and all will be well, and all manner of things will be well. But it's ill talking of such questions."
"Because they are too terrible, Sir?"
"No. Because all answers deceive. If ye put the question from within Time and are asking about possibilities, the answer is certain. The choice of ways is before you. Neither is closed. Any man may choose eternal death. Those who choose it will have it. But if ye are trying to leap on into Eternity, if ye are trying to see the final state of all things as it will be (for so ye must speak) when there are no more possibilities left but only the Real, then ye ask what cannot be answered to mortal ears. Time is the very lens through which ye see — small and clear, as men see through the wrong end of a telescope — something that would otherwise be too big for ye to see at all. That thing is Freedom: the gift whereby ye most resemble your Maker and are yourselves parts of eternal reality. But ye can see it only through the lens of Time, in a little clear picture, through the inverted telescope. It is a picture of moments following one another and yourself in each moment making some choice that might have been otherwise. Neither the temporal succession nor the phantom of what ye might have chosen and didn't is itself Freedom. They are a lens. The picture is a symbol: but it's truer than any philosophical theorem (or, perhaps, than any mystic's vision) that claims to go behind it. For every attempt to see the shape of eternity except through the lens of Time destroys your knowledge of Freedom."

Review of Democracy in Europe (1878)
Context: The manifest, the avowed difficulty is that democracy, no less than monarchy or aristocracy, sacrifices everything to maintain itself, and strives, with an energy and a plausibility that kings and nobles cannot attain, to override representation, to annul all the forces of resistance and deviation, and to secure, by Plebiscite, Referendum, or Caucus, free play for the will of the majority. The true democratic principle, that none shall have power over the people, is taken to mean that none shall be able to restrain or to elude its power. The true democratic principle, that the people shall not be made to do what it does not like, is taken to mean that it shall never be required to tolerate what it does not like. The true democratic principle, that every man‘s free will shall be as unfettered as possible, is taken to mean that the free will of the collective people shall be fettered in nothing. Religious toleration, judicial independence, dread of centralisation, jealousy of State interference, become obstacles to freedom instead of safeguards, when the centralised force of the State is wielded by the hands of the people. Democracy claims to be not only supreme, without authority above, but absolute, without independence below; to be its own master, not a trustee. The old sovereigns of the world are exchanged for a new one, who may be flattered and deceived, but whom it is impossible to corrupt or to resist, and to whom must be rendered the things that are Caesar's and also the things that are God’s. The enemy to be overcome is no longer the absolutism of the State, but the liberty of the subject. Nothing is more significant than the relish with which Ferrari, the most powerful democratic writer since Rousseau, enumerates the merits of tyrants, and prefers devils to saints in the interest of the community.
For the old notions of civil liberty and of social order did not benefit the masses of the people. Wealth increased, without relieving their wants. The progress of knowledge left them in abject ignorance. Religion flourished, but failed to reach them. Society, whose laws were made by the upper class alone, announced that the best thing for the poor is not to be born, and the next best to die in childhood, and suffered them to live in misery and crime and pain. As surely as the long reign of the rich has been employed in promoting the accumulation of wealth, the advent of the poor to power will be followed by schemes for diffusing it. Seeing how little was done by the wisdom of former times for education and public health, for insurance, association, and savings, for the protection of labour against the law of self-interest, and how much has been accomplished in this generation, there is reason in the fixed belief that a great change was needed, and that democracy has not striven in vain. Liberty, for the mass, is not happiness; and institutions are not an end but a means. The thing they seek is a force sufficient to sweep away scruples and the obstacle of rival interests, and, in some degree, to better their condition. They mean that the strong hand that heretofore has formed great States, protected religions, and defended the independence of nations, shall help them by preserving life, and endowing it for them with some, at least, of the things men live for. That is the notorious danger of modern democracy. That is also its purpose and its strength. And against this threatening power the weapons that struck down other despots do not avail. The greatest happiness principle positively confirms it. The principle of equality, besides being as easily applied to property as to power, opposes the existence of persons or groups of persons exempt from the common law, and independent of the common will; and the principle, that authority is a matter of contract, may hold good against kings, but not against the sovereign people, because a contract implies two parties.

Government (1820)
Context: The end of Government has been described in a great variety of expressions. By Locke it was said to be "the public good;" by others it has been described as being " the greatest happiness of the greatest number." These, and equivalent expressions, are just; they are only defective, inasmuch as the particular ideas which they embrace are indistinctly announced; and different combinations are by means of them raised indifferent minds, and even in the same mind on different occasions.
It is immediately obvious, that a wide and difficult field is opened, and that the whole science of human nature must be explored to lay a foundation for the science of Government. To understand what is included in the happiness of the greatest number, we must understand what is included in the happiness of the individuals of whom it ii composed.
That dissection of human nature which would be necessary to show, on proper evidence, the primary elements into which human happiness may be resolved, it is not compatible with the present design to undertake. We must content ourselves with assuming certain results.
We may allow, for example, in general terms, that the lot of every human being is determined by his pains and pleasures; and that his happiness corresponds with the degree in which his pleasures are great, and his pains are small.
Human pains and pleasures are derived from two sources :—They are produced, either by our fellow-men, or by causes independent of other men.
We may assume it as another principle, that the concern of Government is with the former of these two sources; and that its business is to increase to the utmost the pleasures, and diminish to the utmost the pains which men derive from one another.

"Common Carriers and the Common Law", 13 Am. Law Rev. 608, 630 (1879).
1870s

The Artful Universe (1995)

Liquidation (2003)
Context: Only from our stories can we discover that our stories have come to an end, otherwise we would go on living as if there were still something for us to continue (our stories, for example); that is, we would go on living in error.

Upon the Sovereign Sun (362)
Context: But how many are the final causes of union, the most beautiful, which this deity contains within himself? The Sun, that is, Apollo, is "Leader of the Muses;" and inasmuch as he completes our life with good order, he produces in the world Æsculapius; for even before the world was, he had the latter by his side.
But were one to discuss the numerous other qualities belonging to this god, he would never arrive to the end of them.

Source: Founding Address (1876), The Religion of Duty (1905), Ch. 10
Context: Theories of what is true have their day. They come and go, leave their deposit in the common stock of knowledge, and are supplanted by other more convincing theories. The thinkers and investigators of the world are pledged to no special theory, but feel themselves free to search for the greater truth beyond the utmost limits of present knowledge. So likewise in the field of moral truth, it is our hope, that men in proportion as they grow more enlightened, will learn to hold their theories and their creeds more loosely, and will none the less, nay, rather all the more be devoted to the supreme end of practical righteousness to which all theories and creeds must be kept subservient.
There are two purposes then which we have in view: To secure in the moral and religious life perfect intellectual liberty, and at the same time to secure concert in action. There shall be no shackles upon the mind, no fetters imposed in early youth which the growing man or woman may feel prevented from shaking off, no barrier set up which daring thought may not transcend. And on the other hand there shall be unity of effort, the unity that comes of an end supremely prized and loved, the unity of earnest, morally aspiring persons, engaged in the conflict with moral evil.

p. 3 https://books.google.com/books?id=L1WvBAAAQBAJ&pg=PA3.
Feminist Theory: From Margin to Center (1984), Chapter 1: Black Women: Shaping Feminist Theory
Context: Friedan was a principal shaper of contemporary feminist thought. Significantly, the one-dimensional perspective on women's reality presented in her book became a marked feature of the contemporary feminist movement. Like Friedan before them, white women who dominate feminist discourse today rarely question whether or not their perspective on women's reality is true to the lived experiences of women as a collective group. Nor are they aware of the extent to which their perspectives reflect race and class biases, although there has been a greater awareness of biases in recent years. of white supremacy; it is only by analyzing racism and its function in capitalist society that a thorough understanding of class relationships can emerge. Class struggle is inextricably bound to the struggle to end racism.

Five Essays on Liberty (2002), Two Concepts of Liberty (1958)
Context: If, as I believe, the ends of men are many, and not all of them are in principle compatible with each other, then the possibility of conflict — and of tragedy — can never wholly be eliminated from human life, either personal or social. The necessity of choosing between absolute claims is then an inescapable characteristic of the human condition. This gives its value to freedom as Acton conceived of it — as an end in itself, and not as a temporary need, arising out of our confused notions and irrational and disordered lives, a predicament which a panacea could one day put right.

1860s, The Good Fight (1865)
Context: Yes, yes, caste is a glacier, cold, towering, apparently as eternal as the sea itself. But at last that glittering mountain of ice touches the edge of the Gulf Stream. Down come pinnacle and peak, frosty spire and shining cliff. Like a living monster of shifting hues, a huge chameleon of the sea, the vast mass silently rolls and plunges and shrinks, and at last utterly disappears in that inexorable warmth of water. So with us the glacier has touched the Gulf Stream. On Palm Sunday, at Appomattox Court House, the spirit of feudalism, of aristocracy, of injustice in this country, surrendered, in the person of Robert E. Lee, the Virginian slave-holder, to the spirit of the Declaration of Independence and of equal rights, in the person of Ulysses S. Grant, the Illinois tanner. So closed this great campaign in the 'Good Fight of Liberty'. So the Army of the Potomac, often baffled, struck an immortal blow, and gave the right hand of heroic fellowship to their brethren of the West. So the silent captain, when all his lieutenants had secured their separate fame, put on the crown of victory and ended civil war. As fought the Lieutenant-General of the United States, so fight the United States themselves, in the 'Good Fight of Man'. With Grant's tenacity, his patience, his promptness, his tranquil faith, let us assault the new front of the old enemy. We, too, must push through the enemy's Wilderness, holding every point we gain. We, too, must charge at daybreak upon his Spottsylvania Heights. We, too, must flank his angry lines and push them steadily back. We, too, must fling ourselves against the baffling flames of Cold Harbor. We, too, outwitting him by night, must throw our whole force across swamp and river, and stand entrenched before his capital. And we, too, at last, on some soft, auspicious day of spring, loosening all our shining lines, and bursting with wild battle music and universal shout of victory over the last desperate defense, must occupy the very citadel of caste, force the old enemy to final and unconditional surrender, and bring Boston and Charleston to sing Te Deum together for the triumphant equal rights of man.

Helping one's fellow man in need, by reaching into one's own pockets, is a laudable and praiseworthy goal. Doing the same through coercion and reaching into another's pockets has no redeeming features and is worthy of condemnation.
Evil Concealed by Money, 19 November 2008
2000s

The Never-Ending Wrong (1977)
Context: They both spoke nobly at the end, they kept faith with their vows for each other. They left a great heritage of love, devotion, faith, and courage — all done with the sure intention that holy Anarchy should be glorified through their sacrifice and that the time would come that no human being should be humiliated or be made abject. Near the end of their ordeal Vanzetti said that if it had not been for "these thing" he might have lived out his life talking at street corners to scorning men. He might have died unmarked, unknown, a failure. "Now, we are not a failure. This is our career and our triumph. Never in our full life could we hope to do such work for tolerance, for justice, for man's understanding of man as now we do by accident. Our words — our lives — our pains — nothing! The taking of our lives — lives of a good shoemaker and a poor fish peddler — all! That last moment belongs to us — that agony is our triumph."
This is not new — all the history of our world is pocked with it. It is very grand and noble in words and grand, noble souls have died for it — it is worth weeping for. But it doesn't work out so well. In order to annihilate the criminal State, they have become criminals. The State goes on without end in one form or another, built securely on the base of destruction. Nietzsche said: "The State is the coldest of all cold monsters," and the revolutions which destroy or weaken at least one monster bring to birth and growth another.

Foreword to the 1946 edition
Brave New World (1932)
Context: Unless we choose to decentralize and to use applied science, not as the end to which human beings are to be made the means, but as the means to producing a race of free individuals, we have only two alternatives to choose from: either a number of national, militarized totalitarianisms, having as their root the terror of the atomic bomb and as their consequence the destruction of civilization (or, if the warfare is limited, the perpetuation of militarism); or else one supra-national totalitarianism, called into existence by the social chaos resulting from rapid technological progress in general and the atomic revolution in particular, and developing, under the need for efficiency and stability, into the welfare-tyranny of Utopia. You pays your money and you takes your choice.

Book I, 715b.15
Generation of Animals

"Mr. Kettering's Talk", News and Views, General Motors Acceptance Corporation, General Exchange Insurance Corporation, Motors Insurance Corporation, 1936, p. 46 https://books.google.com/books?id=G2hEAAAAIAAJ&dq=%22the+rest+of+my+life+there%22
Variants:
I object to people running down the future. I am going to live all the rest of my life there, and I would like it to be a nice place, polished, bright, glistening, and glorious.
Quoted in Professional Amateur: The Biography of Charles Franklin Kettering, by T. A. Boyd 1957, pp. 3–4 ( Internet Archive https://archive.org/stream/professionalamat013190mbp/professionalamat013190mbp_djvu.txt, Google Books https://books.google.com/books?id=42Ohg0wKaWsC&pg=PA4&dq=%22I+object+to+people+running+down+the+future%22)
My interest is in the future because I am going to spend the rest of my life there.
Common, since 1947. Examples: Instruments and Control Systems, Volume 20, 1947, p. 374 https://books.google.com/books?id=gBonAAAAMAAJ&q=%22my+interest+is+in+the+future+because+i+am+going+to+spend+the+rest+of+my+life+there%22+kettering; " Biography: Charles Kettering http://www.pbs.org/wgbh/americanexperience/features/biography/streamliners-kettering/", American Experience, PBS; The New Digital Age: Transforming Nations, Businesses, and Our Lives, by Eric Schmidt, , 2014, p. 337 https://books.google.com/books?id=SSWODQAAQBAJ&pg=PA337&q=kettering#v=onepage
Context: You know, you read about the future. You can't help that. I don't look upon the future. I am not a politician. I am not worried about the future at all. I don't like to run it down. I don't like to think of it being too dark because I expect to spend all the rest of my life there and I don't want to have a nasty end to it.

My Share Of The Task (2013)
Context: At the heart of the story is Afghanistan itself, a complex swirl of ethnic and political rivalries, cultural intransigence, strains of religious fervor, and bitter memories overlaid on a beautiful, but harshly poor, landscape. Without internal struggles or outside influence, Afghanistan would be a difficult place to govern, and a challenge to develop. And there have always been struggles and interference. But it's not just that. In her beauty and coarseness, in her complexity and tragedy Afghanistan possesses a mystical quality, a magnetism. Few places have such accumulated layers of culture, religion, history, and lore that instill both fear and awe. Yet those who seek to budge her trajectory are reminded that dreams often end up buried in the barren slopes of the Hindu Kush or in muddy fields alongside the Helmand River.

Bk. III, ch. 8.
1830s, Sartor Resartus (1833–1834)
Context: But deepest of all illusory Appearances, for hiding Wonder, as for many other ends, are your two grand fundamental world-enveloping Appearances, SPACE and TIME. These, as spun and woven for us from before Birth itself, to clothe our celestial ME for dwelling here, and yet to blind it, — lie all-embracing, as the universal canvas, or warp and woof, whereby all minor Illusions, in this Phantasm Existence, weave and paint themselves. In vain, while here on Earth, shall you endeavor to strip them off; you can, at best, but rend them asunder for moments, and look through.

1990s, The Party of Lincoln vs. The Party of Bureaucrats (1996)
Context: Suddenly, however, remedies for something called 'racism' became the order of the day. The word itself, like 'sexism', is of recent coinage and will not be found in any older dictionaries. The civil rights movement, premised upon individual rights, suddenly became the black power movement, premised upon group rights. 'Affirmative action' became a euphemism for the baldest kind of racial discrimination. That whites had long enjoyed preference over blacks was now taken to be a justification for blacks having preference over whites. What was lost sight of was that the evil of the past, whether of slavery or of Jim Crow, was evil not because it was done by whites to blacks, but because it was done by some human beings to other human beings. The purpose of the law was to end evil acts, not continue them in the guise of 'affirmative action'.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: Hard to the heart is final death: fain would an Ens not end in Nil;
Love made the senti'ment kindly good: the Priest perverted all to ill.
While Reason sternly bids us die, Love longs for life beyond the grave:
Our hearts, affections, hopes and fears for Life-to-be shall ever crave.
Hence came the despot's darling dream, a Church to rule and sway the State;
Hence sprang the train of countless griefs in priestly sway and rule innate.
For future Life who dares reply? No witness at the bar have we;
Save what the brother Potsherd tells, — old tales and novel jugglery.
Who e'er return'd to teach the Truth, the things of Heaven and Hell to limn?
And all we hear is only fit for grandam-talk and nursery-hymn.

Charles Evans Hughes, De Jonge v. Oregon, 299 U.S. 353, 365 (1937).
Judicial opinions
Context: Freedom of speech and of the press are fundamental rights which are safeguarded by the due process clause of the Fourteenth Amendment of the Federal Constitution. [... ] The right of peaceable assembly is a right cognate to those of free speech and free press, and is equally fundamental. As this Court said in United States v. Cruikshank, 92 U. S. 542, 552: The very idea of a government, republican in form, implies a right on the part of its citizens to meet peaceably for consultation in respect to public affairs and to petition for a redress of grievances. The First Amendment of the Federal Constitution expressly guarantees that right against abridgment by Congress. But explicit mention there does not argue exclusion elsewhere. For the right is one that cannot be denied without violating those fundamental principles of liberty and justice which lie at the base of all civil and political institutions — principles which the Fourteenth Amendment embodies in the general terms of its due process clause. [... ] These rights may be abused by using speech or press or assembly in order to incite to violence and crime. The people, through their legislatures may protect themselves against that abuse. But the legislative intervention, can find constitutional justification only by dealing with the abuse. The rights themselves must not be curtailed. The greater the importance of safeguarding the community from incitements to the overthrow of our institutions by force and violence, the more imperative is the need to preserve inviolate the constitutional rights of free speech, free press and free assembly in order to maintain the opportunity for free political discussion, to the end that government may be responsive to the will of the people and that changes, if desired, may be obtained by peaceful means. Therein lies the security of the Republic, the very foundation of constitutional government.

"Childhood's End", on Obscured by Clouds (1972)
Context: Who are you and who am I
To say we know the reason why
Some are born, some men die,
Beneath one infinite sky?
There'll be war, there'll be peace,
But everything one day will cease,
All the iron turned to rust,
All the proud men turned to dust,
And so all things time will mend,
So this song will end.

Source: How to Be Like Walt : Capturing the Magic Every Day of Your Life (2004), Ch. 15 : Walt Lives!, p. 367
Context: Art was always a means to an end with me. You get an idea, and you just can't wait. Once you've started, then you're in there with the punches flying. There's plenty of trouble, but you can handle it. You can't back out. It gets you down once in a while, but it's exciting. Our whole business is exciting.

Source: Uncle Tom's Cabin (1852), Ch. 1.
Context: "Now, I've been laughed at for my notions, sir, and I've been talked to. They an't pop'lar, and they an't common; but I stuck to 'em, sir; I've stuck to 'em, and realized well on 'em; yes, sir, they have paid their passage, I may say," and the trader laughed at his joke.
There was something so piquant and original in these elucidations of humanity, that Mr. Shelby could not help laughing in company. Perhaps you laugh too, dear reader; but you know humanity comes out in a variety of strange forms now-a-days, and there is no end to the odd things that humane people will say and do.

Guard well and reverence that form of government Which will eschew alike licence and slavery; Guard well and reverence that form of government Which will eschew alike licence and slavery; And from your polity do not wholly banish fear. For what man living, freed from fear, will still be just? Hold fast such upright fear of the law’s sanctity,

Source: Phillip Vellacott, The Oresteian Trilogy, Penguin 1973 ( Google Books https://books.google.com.au/books?id=tuRiOESBVjkC) source: Oresteia (458 BC), Eumenides, lines 526–530 (tr. E. D. A. Morshead)
Ref: en.wikiquote.org - Aeschylus / Quotes / Oresteia (458 BC) / Eumenides

The Tragic Sense of Life (1913), III : The Hunger of Immortality
Context: The vain man is in like cause with the avaricious — he takes the mean for the end; forgetting the end he pursues the means for its own sake and goes no further. The seeming to be something, conducive to being it, ends by forming our objective. We need that others should believe in our superiority to them in order that we may believe in it ourselves, and upon their belief base our faith in our own persistence, or at least in the persistence of our fame. We are more grateful to him that congratulates us on the skill with which we defend a cause than we are to him who recognizes the truth or goodness of the cause itself. A rabid mania for originality is rife in the modern intellectual world and characterizes all individual effort. We would rather err with genius than hit the mark with the crowd.

The Third Revelation, Chapter 11
Context: All this shewed He full blissfully, signifying thus: See! I am God: See! I am in all thing: See! I do all thing: See! I lift never mine hands off my works, nor ever shall, without end: See! I lead all thing to the end I ordained it to from without beginning, by the same Might, Wisdom and Love whereby I made it. How should any thing be amiss?
Thus mightily, wisely, and lovingly was the soul examined in this Vision. Then saw I soothly that me behoved, of need, to assent, with great reverence enjoying in God.