Quotes about existence
page 41

William Herschel photo
Haile Selassie photo
Bernard Cornwell photo
Gérard Debreu photo

“Perhaps as important is the relation between the existence of solutions to a competitive equilibrium and the problems of normative or welfare economics.”

Gérard Debreu (1921–2004) French economist and mathematician

Arrow, Kenneth J., and Gerard Debreu. " Existence of an equilibrium for a competitive economy http://cowles.econ.yale.edu/P/cp/p00b/p0087.pdf." Econometrica: Journal of the Econometric Society (1954): p. 265

Ai Weiwei photo

“Tips on surviving the regime: Respect yourself and speak for others. Do one small thing every day to prove the existence of justice.”

Ai Weiwei (1957) Chinese concept artist

Ai Weiwei Twitter feed: @AiWW (12:39 p.m. August 6, 2009)
2000-09, Twitter feeds, 2009

Thomas Carlyle photo

“The Soldier is perhaps one of the most difficult things to realise; but Governments, had they not realised him, could not have existed: accordingly he is here.”

Thomas Carlyle (1795–1881) Scottish philosopher, satirical writer, essayist, historian and teacher

1840s, Past and Present (1843)

Andy Kessler photo

“Cheap power helped create a new market that didn't exist previously.”

Andy Kessler (1958) American writer

Part II, Revolution, Pressure Drop, p. 66.
Running Money (2004) First Edition

Thomas Sowell photo

“What was special about America was not that it had slavery, which existed all over the world, but that Americans were among the very few peoples who began to question the morality of holding human beings in bondage. That was not yet a majority view among Americans in the 18th century, but it was not even a serious minority view.”

Thomas Sowell (1930) American economist, social theorist, political philosopher and author

"The Scapegoat for Strife in the Black Community" http://www.nationalreview.com/article/420807/slavery-didnt-cause-todays-black-problems-welfare-did (7 July 2015), National Review
2010s

Pat Condell photo
Nelson Mandela photo
Calvin Coolidge photo

“The thirteen Colonies were not unaware of the difficulties which these problems presented. We shall find a great deal of wisdom in the method by which they dealt with them. When they were finally separated from Great Britain, the allegiance of their citizens was not to the Nation, for there was none. It was to the States. For the conduct of the war there had been a voluntary confederacy loosely constructed and practically impotent. Continuing after peace was made, when the common peril which had been its chief motive no longer existed, it grew weaker and weaker. Each of the States could have insisted on an entirely separate and independent existence, having full authority over both their internal and external affairs, sovereign in every way. But such sovereignty would have been a vain and empty thing. It would have been unsupported by adequate resources either of property or population, without a real national spirit; ready to fall prey to foreign intrigue or foreign conquest. That kind of sovereignty meant but little. It had no substance in it. The people and their leaders naturally sought for a larger, more inspiring ideal. They realized that while to be a citizen of a State meant something, it meant a great deal more if that State were a part of a national union. The establishment of a Federal Constitution giving power and authority to create a real National Government did not in the end mean a detriment, but rather an increment to the sovereignty of the several States. Under the Constitution there was brought into being a new relationship, which did not detract from but added to the power and the position of each State. It is true that they surrendered the privilege of performing certain acts for themselves, like the regulation of commerce and the maintenance of foreign relations, but in becoming a part of the Union they received more than they gave.”

Calvin Coolidge (1872–1933) American politician, 30th president of the United States (in office from 1923 to 1929)

1920s, Freedom and its Obligations (1924)

R. H. Tawney photo
Louise Bours photo
Aron Ra photo
Michel Foucault photo

“There can be no doubt that the existence of public tortures and executions were connected with something quite other than this internal organization. Rusche and Kirchheimer are right to see it as the effect of a system of production in which labour power, and therefore the human body, has neither the utility nor the commercial value that are conferred on them in an economy of an industrial type. Moreover, this ‘contempt’ for the body is certainly related to a general attitude to death; and, in such an attitude, one can detect not only the values proper to Christianity, but a demographical, in a sense biological, situation: the ravages of disease and hunger, the periodic massacres of the epidemics, the formidable child mortality rate, the precariousness of the bio-economic balances – all this made death familiar and gave rise to rituals intended to integrate it, to make it acceptable and to give a meaning to its permanent aggression. But in analysing why the public executions survived for so long, one must also refer to the historical conjuncture; it must not be forgotten that the ordinance of 1670 that regulated criminal justice almost up to the Revolution had even increased in certain respects the rigour of the old edicts; Pussort, who, among the commissioners entrusted with the task of drawing up the documents, represented the intentions of the king, was responsible for this, despite the views of such magistrates as Lamoignon; the number of uprisings at the very height of the classical age, the rumbling close at hand of civil war, the king’s desire to assert his power at the expense of the parlements go a long way to explain the survival of so severe a penal system.”

Source: Discipline and Punish (1977), pp. 51

Ayn Rand photo
Richard Feynman photo

“While in Kyoto I tried to learn Japanese with a vengeance. I worked much harder at it, and got to a point where I could go around in taxis and do things. I took lessons from a Japanese man every day for an hour.
One day he was teaching me the word for "see." "All right," he said. "You want to say, 'May I see your garden?' What do you say?"
I made up a sentence with the word that I had just learned.
"No, no!" he said. "When you say to someone, 'Would you like to see my garden?' you use the first 'see.' But when you want to see someone else's garden, you must use another 'see,' which is more polite."
"Would you like to glance at my lousy garden?" is essentially what you're saying in the first case, but when you want to look at the other fella's garden, you have to say something like, "May I observe your gorgeous garden?" So there's two different words you have to use.
Then he gave me another one: "You go to a temple, and you want to look at the gardens…"
I made up a sentence, this time with the polite "see."
"No, no!" he said. "In the temple, the gardens are much more elegant. So you have to say something that would be equivalent to 'May I hang my eyes on your most exquisite gardens?"
Three or four different words for one idea, because when I'm doing it, it's miserable; when you're doing it, it's elegant.
I was learning Japanese mainly for technical things, so I decided to check if this same problem existed among the scientists.
At the institute the next day, I said to the guys in the office, "How would I say in Japanese, 'I solve the Dirac Equation'?"
They said such-and-so.
"OK. Now I want to say, 'Would you solve the Dirac Equation?'”

Richard Feynman (1918–1988) American theoretical physicist

how do I say that?"
"Well, you have to use a different word for 'solve,' " they say.
"Why?" I protested. "When I solve it, I do the same damn thing as when you solve it!"
"Well, yes, but it's a different word — it's more polite."
I gave up. I decided that wasn't the language for me, and stopped learning Japanese.
Part 5: "The World of One Physicist", "Would <U>You</U> Solve the Dirac Equation?", p. 245-246
Surely You're Joking, Mr. Feynman! (1985)

Norbert Wiener photo
Al Gore photo
Leo Igwe photo

“For too long, African societies have been identified as superstitious, consisting of people who cannot question, reason or think critically. Dogma and blind faith in superstition, divinity and tradition are said to be the mainstay of popular thought and culture. African science is often equated with witchcraft and the occult; African philosophy with magical thinking, myth-making and mysticism, African religion with stone-age spiritual abracadabra, African medicine with folk therapies often involving pseudoscientific concoctions inspired by magical thinking. Science, critical thinking and technological intelligence are portrayed as Western — as opposed to universal — values, and as alien to Africa and to the African mindset. An African who thinks critically or seeks evidence and demands proofs for extraordinary claims is accused of taking a “white” or Western approach. An African questioning local superstitions and traditions is portrayed as having abandoned or betrayed the essence of African identity. Skepticism and rationalism are regarded as Western, un-African, philosophies. Although there is a risk of overgeneralizing, there are clear indicators that the continent is still socially, politically and culturally trapped by undue credulity. Many irrational beliefs exist and hold sway across the region. These are beliefs informed by fear and ignorance, misrepresentations of nature and how nature works. These misconceptions are often instrumental in causing many absurd incidents, harmful traditional practices and atrocious acts.”

Leo Igwe (1970) Nigerian human rights activist

A Manifesto for a Skeptical Africa (2012)

Nicolas Steno photo

“The study of contemporary species does not establish the existence of evolution; it provides facts which support it, but which do not fully demonstrate its existence. This is understandable, since at present we cannot show the series of successive stages which make up evolution, but only a fleeting picture of evolution.”

Pierre-Paul Grassé (1895–1985) French zoologist

Grassé, Pierre Paul (1977); Evolution of living organisms: evidence for a new theory of transformation. Academic Press, p. 3
Evolution of living organisms: evidence for a new theory of transformation (1977)

Giordano Bruno photo
Vincent Van Gogh photo
Ernst Mayr photo

“According to the concept of transformational evolution, first clearly articulated by Lamarck, evolution consists of the gradual transformation of organisms from one condition of existence to another”

Ernst Mayr (1904–2005) German-American Evolutionary Biologist

Ernst Mayr (1992) " Speciational Evolution or Punctuated Equilibria http://www.stephenjaygould.org/library/mayr_punctuated.html" in: Albert Somit and Steven Peterson (1992) The Dynamics of Evolution, p. 21-48

Thomas Little Heath photo
Alain Aspect photo
Ken Ham photo
Ray Comfort photo

“I know God exists, I'm not stupid.”

Ray Comfort (1949) New Zealand-born Christian minister and evangelist

AronRa vs Ray Comfort (September 17th, 2012), Radio Paul's Radio Rants

Helena Petrovna Blavatsky photo
Sören Kierkegaard photo

“If I tried to imagine the public as a particular person (for although some better individuals momentarily belong to the public they nevertheless have something concrete about them, which holds them in its grip even if they have not attained the supreme religious attitude), I should perhaps think of one of the Roman emperors, a large well-fed figure, suffering from boredom, looking only for the sensual intoxication of laughter, since the divine gift of wit is not earthly enough. And so for a change he wanders about, indolent rather than bad, but with a negative desire to dominate. Every one who has read the classical authors knows how many things a Caesar could try out in order to kill time. In the same way the public keeps a dog to amuse it. That dog is the sum of the literary world. If there is some one superior to the rest, perhaps even a great man, the dog is set on him and the fun begins. The dog goes for him, snapping and tearing at his coat-tails, allowing itself every possible ill-mannered familiarity – until the public tires, and says it may stop. That is an example of how the public levels. Their betters and superiors in strength are mishandled – and the dog remains a dog which even the public despises. The leveling is therefore done by a third party; a non-existent public leveling with the help of a third party which in its significance is less than nothing, being already more than leveled.”

Sören Kierkegaard (1813–1855) Danish philosopher and theologian, founder of Existentialism

The Present Age 1846 by Søren Kierkegaard, translated by Alexander Dru 1962, p. 65-66
1840s, Two Ages: A Literary Review (1846)

Germaine Greer photo
Ken Wilber photo
Charles Darwin photo
Albert Einstein photo
Wilhelm II, German Emperor photo
Arthur Schuster photo

“Most probably some law hitherto undiscovered exists.”

Arthur Schuster (1851–1934) Anglo-German physicist

commenting the misunderstood law governing the spectral lines in light, in [Proceedings of the Royal Society of London, Volume 31, Royal Society, 1881, 343]

Shakira photo
John Crowley photo
Maimónides photo
Jeffrey Tucker photo
Robert Owen photo
Marcus Annaeus Lucanus photo

“More was lost there than mere life and existence: we were overthrown for all time to come.”
Plus est quam vita salusque quod perit: in totum mundi prosternimur aevum.

Book VII, line 639 (tr. J. D. Duff).
Pharsalia

G. I. Gurdjieff photo
Democritus photo

“Sweet exists by convention, bitter by convention, colour by convention; atoms and Void [alone] exist in reality. (trans. Freeman 1948), p. 92.”

Democritus Ancient Greek philosopher, pupil of Leucippus, founder of the atomic theory

By convention sweet is sweet, bitter is bitter, hot is hot, cold is cold, color is color; but in truth there are only atoms and the void. (trans. Durant 1939), Ch. XVI, §II, p. 353; citing C. Bakewell, Sourcebook in Ancient Philosophy, New York, 1909, "Fragment O" (Diels), p. 60

Michael Moorcock photo

“Love is not dependency or sex, but is friendship, and, therefore, love can't exist between two males, between a male and a female or between two females, one or both of whom is a mindless, insecure, pandering male; like conversation it can exist only between two secure, free-wheeling, independent, groovy female females, as friendship is based on”

Valerie Solanas (1936–1988) American radical feminist and writer. Attempted to assassinate Andy Warhol.

respect, not contempt.
Source: SCUM MANIFESTO (1967), p. 10 ("respect, not contempt." (not bracketed in original) not certain in original due to truncation of bottom of photocopy page but consistent with it).

Donald J. Trump photo

“Without this ridiculous vanity that takes the form of self-display and is part of everything and everyone, we would see nothing, and nothing would exist.”

Antonio Porchia (1885–1968) Italian Argentinian poet

Sin esa tonta vanidad que es el mostrarnos y que es de todos y de todo, no veríamos nada y no existiría nada. [[]]
Voces (1943)

Laurent Clerc photo

“Every creature, every work of God, is admirably well made; but if any one appears imperfect in our eyes, it does not belong to us to criticise it. Perhaps that which we do not find right in its kind, turns to our advantage, without our being able to perceive it. Let us look at the state of the heavens, one while the sun shines, another time it does not appear; now the weather is fine; again it is unpleasant; one day is hot, another is cold; another time it is rainy, snowy or cloudy; every thing is variable and inconstant. Let us look at the surface of the earth: here the ground is flat; there it is hilly and mountainous; in other places it is sandy; in others it is barren; and elsewhere it is productive. Let us, in thought, go into an orchard or forest. What do we see? Trees high or low, large or small, upright or crooked, fruitful or unfruitful. Let us look at the birds of the air, and at the fishes of the sea, nothing resembles another thing. Let us look at the beasts. We see among the same kinds some of different forms, of different dimensions, domestic or wild, harmless or ferocious, useful or useless, pleasing or hideous. Some are bred for men's sakes; some for their own pleasures and amusements; some are of no use to us. There are faults in their organization as well as in that of men. Those who are acquainted with the veterinary art, know this well; but as for us who have not made a study of this science, we seem not to discover or remark these faults. Let us now come to ourselves. Our intellectual faculties as well as our corporeal organization have their imperfections. There are faculties both of the mind and heart, which education improve; there are others which it does not correct. I class in this number, idiotism, imbecility, dulness. But nothing can correct the infirmities of the bodily organization, such as deafness, blindness, lameness, palsy, crookedness, ugliness. The sight of a beautiful person does not make another so likewise, a blind person does not render another blind. Why then should a deaf person make others so also? Why are we Deaf and Dumb? Is it from the difference of our ears? But our ears are like yours; is it that there may be some infirmity? But they are as well organized as yours. Why then are we Deaf and Dumb? I do not know, as you do not know why there are infirmities in your bodies, nor why there are among the human kind, white, black, red and yellow men. The Deaf and Dumb are everywhere, in Asia, in Africa, as well as in Europe and America. They existed before you spoke of them and before you saw them.”

Laurent Clerc (1785–1869) French-American deaf educator

Statement of 1818, quoted in Through Deaf Eyes: A Photographic History of an American Community (2007) by Douglas C. Baynton, Jack R. Gannon, and Jean Lindquist Bergey

Patrick Swift photo
Aron Ra photo
George Howard Earle, Jr. photo
Bobby Fischer photo
Édouard Vuillard photo

“We perceive nature through the senses, which give us images of forms of colour, sounds etc. A form which exists only in relation to another form on its own, it does not exist.”

Édouard Vuillard (1868–1940) French painter

11 Nov 1888.
Private Journal - A collage of notes and images, sketches kept 1888-1895 & 1907 to 1940

Roberto Mangabeira Unger photo
Pat Condell photo
Nayef Al-Rodhan photo

“Humankind is an insignificant part of existence.”

Nayef Al-Rodhan (1959) philosopher, neuroscientist, geostrategist, and author

Source: Sustainable History and the Dignity of Man (2009), p.27

Georg Christoph Lichtenberg photo

“There exists a species of transcendental ventriloquism by means of which men can be made to believe that something said on earth comes from Heaven.”

Georg Christoph Lichtenberg (1742–1799) German scientist, satirist

F 84
Aphorisms (1765-1799), Notebook F (1776-1779)

Thomas Aquinas photo

“It must be said that charity can, in no way, exist along with mortal sin.”

Thomas Aquinas (1225–1274) Italian Dominican scholastic philosopher of the Roman Catholic Church

Quaestiones disputatae: De caritate (ca. 1270) http://dhspriory.org/thomas/QDdeVirtutibus2.htm#6

Friedrich Engels photo
Charles Stross photo
Calvin Coolidge photo
Dave Eggers photo
Jean Paul Sartre photo
Louis Brandeis photo
Julia Serano photo
Immanuel Kant photo
Anton Chekhov photo

“I divide all literary works into two categories: Those I like and those I don’t like. No other criterion exists for me.”

Anton Chekhov (1860–1904) Russian dramatist, author and physician

Letter to I.L. Leontev (March 22, 1890)
Letters

Maimónides photo
Albert Einstein photo

“Cybernetics is the science or the art of manipulating defensible metaphors; showing how they may be constructed and what can be inferred as a result of their existence.”

Gordon Pask (1928–1996) British psychologist

Pask (1966) The Cybernetics of Human Performance and Learning. Cited in: George J. Klír (2001) Facets of Systems Science. p. 429.

Nicholas of Cusa photo
Joseph Nye photo

“The territorial state has not always existed in the past, so it need not necessarily exist in the future.”

Joseph Nye (1937) American political scientist

Source: Understanding International Conflicts: An Introduction to Theory and History (6th ed., 2006), Chapter 9, A New World Order?, p. 262.

Walter Scott photo
Max Beckmann photo

“The trenches wound in meandering lines and white faces peered from dark dugouts – a lot of men were still preparing the positions, and everywhere among them there were graves. Where they sat, beside their dugouts, even between the sandbags, crosses stuck out. Corpses jammed in among them. It sounds like fiction – one man was frying potatoes on a grave next to his dugout. The existence of life here had already become a paradoxical joke.”

Max Beckmann (1884–1950) German painter, draftsman, printmaker, sculptor and writer

a letter to his first wife Minna, from the front, 21 May, 1915; as quoted in Letters of the great artists – from Blake to Pollock, Richard Friedenthal, Thames and Hudson, London, 1963, p. 213
1900s - 1920s

John Archibald Wheeler photo
Dwight D. Eisenhower photo

“I believe as long as we allow conditions to exist that make for second-class citizens, we are making of ourselves less than first-class citizens.”

Dwight D. Eisenhower (1890–1969) American general and politician, 34th president of the United States (in office from 1953 to 1961)

1950s, Remarks at the United Negro College Fund luncheon (1953)

“Once launched into some activity, conceiving of himself as an instrument of God’s will, the ascetic did not stop to ask about the meaning of it all. On the contrary, the more furious his activity, the more the problem of what his activity meant receded from his mind. … To meet the demands of the day was as near as one could come to doing the pious thing, in this—God’s—world. To trouble about meaning was really an impiety and, of course, frivolous, because futile. For the question of meaning, therefore, neither the ascetic nor the therapeutic type feels responsible, if his spiritual discipline has been successful. The recently fashionable religious talk of “ultimate concern” makes no sense either in the ascetic or in the therapeutic mode. To try to relate “ultimate concern” to everyday behavior would be exhausting and nerve-shattering work; indeed, it could effectively inhibit less grandiose kinds of work. Neither the ascetic nor the therapeutic bothers his head about “ultimate concern.” Such a concern is for mystics who cannot otherwise enjoy their leisure. In the workaday world, there are no ultimate concerns, only present ones. Therapy is the respite of every day, during which the importance of the present is learned, and the existence of what in the ascetic tradition came to be called the “ultimate” or “divine” is unlearned.”

Philip Rieff (1922–2006) American sociologist

The Triumph of the Therapeutic (1966)

John Harvey Kellogg photo
Aron Ra photo
Pope Benedict XVI photo

“The market does not exist in the pure state. It is shaped by the cultural configurations which define it and give it direction.”

Pope Benedict XVI (1927) 265th Pope of the Catholic Church

2009, Cartias in Vertitate (29 June 2009)

John Dee photo
Nick Cave photo
Jadunath Sarkar photo
Paulo Freire photo

“Reflection upon situationality is reflection about the very condition of existence: critical thinking by means which people discover each other to be 'in a situation.”

Paulo Freire (1921–1997) educator and philosopher

Pedagogia do oprimido (Pedagogy of the Oppressed) (1968, English trans. 1970)

Guru Arjan photo
Gerhard Richter photo
Karl Mannheim photo
Ambrose Bierce photo