Quotes about extreme

A collection of quotes on the topic of extreme, people, doing, other.

Quotes about extreme

Harry Styles photo
Amos Oz photo
John Lydon photo
Helena Bonham Carter photo
Franz Brentano photo

“What is at first small is often extremely large in the end. And so it happens that whoever deviates only a little from truth in the beginning is led farther and farther afield in the sequel, and to errors which are a thousand times as large.”

Franz Brentano (1838–1917) Austrian philosopher

Was klein ist im Beginn wird oft am Ende überaus groß sein. Und so geschieht es, das wer im Anfange auch nur um ein Weniges von der Wahrheit abweicht, im Verlauf immer weiter und weiter und zu tausendmal größern Irrthümer fortgeführt wird.
On the Several Senses of Being in Aristotle (1862)

Hermann Göring photo
Martin Luther photo
Monte Melkonian photo
Nathuram Godse photo
Zakir Naik photo

“I call myself an extremist - extremely kind, extremely just, extremely merciful, extremely honest. What's wrong? The Qur'an tells me to be extremely honest. Now I cannot be partly honest!”

Zakir Naik (1965) Islamic televangelist

In SEEKING KNOWLEDGE IN THE LIGHT OF ISLAM https://www.youtube.com/watch?v=kOC6iZNwvqc

Rainer Maria Rilke photo
Bruno Munari photo
Watchman Nee photo
Émile Durkheim photo
James Baldwin photo

“Anyone who has ever struggled with poverty knows how extremely expensive it is to be poor.”

James Baldwin (1924–1987) (1924-1987) writer from the United States

"Fifth Avenue, Uptown: a Letter from Harlem" in Esquire (July 1960); republished in Nobody Knows My Name: More Notes of a Native Son (1961)

Vladimir Lenin photo
Ronald H. Coase photo
Hermann Hesse photo
Mark Satin photo
Jürgen Habermas photo
Bertrand Russell photo
Thomas Sankara photo

“I would like to leave behind me the conviction that if we maintain a certain amount of caution and organization we deserve victory. … You cannot carry out fundamental change without a certain amount of madness. In this case, it comes from nonconformity, the courage to turn your back on the old formulas, the courage to invent the future. It took the madmen of yesterday for us to be able to act with extreme clarity today. I want to be one of those madmen. … We must dare to invent the future.”

Thomas Sankara (1949–1987) President of Upper Volta

From 1985 interview with Swiss Journalist Jean-Philippe Rapp, translated from Sankara: Un nouveau pouvoir africain by Jean Ziegler. Lausanne, Switzerland: Editions Pierre-Marcel Favre, 1986. In Thomas Sankara Speaks: The Burkina Faso Revolution 1983-87. trans. Samantha Anderson. New York: Pathfinder, 1988. pp. 141-144.

Denis Diderot photo
Michael Jackson photo
Luc de Clapiers, Marquis de Vauvenargues photo
Archibald Wavell, 1st Earl Wavell photo
Morrissey photo
Sun Tzu photo

“Be extremely subtle, even to the point of formlessness. Be extremely mysterious, even to the point of soundlessness.”

Alternative translation: Subtle and insubstantial, the expert leaves no trace; divinely mysterious, he is inaudible. Thus he is master of his enemy's fate.
Alternative translation: O divine art of subtlety and secrecy! Through you we learn to be invisible, through you inaudible and hence we can hold the enemy's fate in our hands.
The Art of War, Chapter VI · Weaknesses and Strengths
Context: Be extremely subtle, even to the point of formlessness. Be extremely mysterious, even to the point of soundlessness. Thereby you can be the director of the opponent's fate.

Kobe Bryant photo
Sun Tzu photo

“Be extremely subtle, even to the point of formlessness. Be extremely mysterious, even to the point of soundlessness. Thereby you can be the director of the opponent's fate.”

(zh-TW) 微乎微乎,至於無形;神乎神乎,至於無聲;故能為敵之司命。
Alternative translation: Subtle and insubstantial, the expert leaves no trace; divinely mysterious, he is inaudible. Thus he is master of his enemy's fate.
Alternative translation: O divine art of subtlety and secrecy! Through you we learn to be invisible, through you inaudible and hence we can hold the enemy's fate in our hands.
The Art of War, Chapter VI · Weaknesses and Strengths

Barack Obama photo

“We also know that populism can take dangerous turns -– from the extremism of those who would use democracy to deny minority rights, to the nationalism that left so many scars on this continent in the 20th century.”

Barack Obama (1961) 44th President of the United States of America

2011, Remarks by the President to Parliament in London, United Kingdom (May 2011)

Syed Ahmed Khan photo

“[Jihad is an] act of extreme religious piety, the spiritual benefits ( sawab ) of which accrue to the sacred soul of Muhammad Ismail , the martyr who led it .”

Syed Ahmed Khan (1820–1898) Indian educator and politician

Source: Sir Syed A. Khan quoted in Jain, M. (2010). Parallel pathways: Essays on Hindu-Muslim relations, 1707-1857. quoting Ashraf 2007, also in 1857 in the Muslim Historiography, Muḥammad Ikrām Cug̲h̲tāʼī. also in Rebellion 1857 A Symposium (1957)" https://archive.org/stream/in.ernet.dli.2015.52043/2015.52043.Rebellion-1857-A-Symposium-1957_djvu.txt

Hannah Arendt photo

“Before mass leaders seize the power to fit reality to their lies, their propaganda is marked by its extreme contempt for facts as such, for in their opinion fact depends entirely on the power of man who can fabricate it.”

Source: On the subject “alternate facts”. Source: The Origins of Totalitarianism, published in 1951. As quoted by Scroll Staff (December 04, 2017): Ideas in literature: Ten things Hannah Arendt said that are eerily relevant in today’s political times https://web.archive.org/web/20191001213756/https://scroll.in/article/856549/ten-things-hannah-arendt-said-that-are-eerily-relevant-in-todays-political-times. In: Scroll.in. Archived from the original https://scroll.in/article/856549/ten-things-hannah-arendt-said-that-are-eerily-relevant-in-todays-political-times on October 1, 2019.

Herman Melville photo
Sadhguru photo
Sam Harris photo
Virginia Woolf photo
Georges Bataille photo
Clint Eastwood photo
Oscar Wilde photo
Bertrand Russell photo

“Extreme hopes are born from extreme misery.”

Bertrand Russell (1872–1970) logician, one of the first analytic philosophers and political activist
Fernando Pessoa photo

“Ah! The anguish, the vile rage, the despair
Of not being able to express
With a shout, an extreme and bitter shout,
The bleeding of my heart.”

Fernando Pessoa (1888–1935) Portuguese poet, writer, literary critic, translator, publisher and philosopher

Source: A Little Larger Than the Entire Universe: Selected Poems

Terry Pratchett photo
Thomas Henry Huxley photo
Marco Pierre White photo

“If you are not extreme, then people will take shortcuts because they don't fear you.”

Marco Pierre White (1961) English chef and restaurateur

Source: The Devil in the Kitchen: Sex, Pain, Madness and the Making of a Great Chef

Clint Eastwood photo
Vincent Van Gogh photo
Virginia Woolf photo
Richard Dawkins photo
W.B. Yeats photo
T.D. Jakes photo
Louis Sachar photo
Milan Kundera photo
Anthony Burgess photo
Joseph Brodsky photo

“The surest defense against Evil is extreme individualism, originality of thinking, whimsicality, even — if you will — eccentricity.”

Joseph Brodsky (1940–1996) Russian and American poet and Nobel Prize for Literature laureate

"A Commencement Address" (1984), delivered at Williams College; As quoted in: Robert Inchausti (2014) Thinking through Thomas Merton. p. 110
Context: The surest defense against Evil is extreme individualism, originality of thinking, whimsicality, even — if you will — eccentricity. That is, something that can't be feigned, faked, imitated; something even a seasoned imposter couldn't be happy with. Something, in other words, that can't be shared, like your own skin: not even by a minority. Evil is a sucker for solidity. It always goes for big numbers, for confident granite, for ideological purity, for drilled armies and balanced sheets. Its proclivity for such things has to do with its innate insecurity, but this realization, again, is of small comfort when Evil triumphs.

Mark Twain photo
Padre Pio photo
Vladimir Lenin photo

“The proletarian state must effect the transition to collective farming with extreme caution and only very gradually, by the force of example, without any coercion of the middle peasant.”

Vladimir Lenin (1870–1924) Russian politician, led the October Revolution

Collected Works, Vol. 31, pp. 152–64.
Collected Works

Claude Monet photo

“These palms are driving me crazy; the motifs are extremely difficult to seize, to put on canvas; it's so bushy everywhere, although delightful to the eye... I would like to do orange and lemon trees silhouetted against the blue sea, but cannot find them as I would like.”

Claude Monet (1840–1926) French impressionist painter

in a letter from Bordighera to friends in Paris, Jan. 1884; as cited in: Joslyn Art Museum, ‎Holliday T. Day, ‎Hollister Sturges (1987), Joslyn Art Museum: Paintings and Sculpture from the European and American Collections, p. 100
1870 - 1890

Friedrich Nietzsche photo
William Lane Craig photo
Paul Valéry photo
Barack Obama photo
Peter L. Berger photo
James Tobin photo
Virginia Woolf photo
Thomas Mann photo

“Love for him, for the human body, was extremely humanitarian an interest and had more educational power than the whole teaching skills of the world!”

L’amour pour lui, pour le corps humain, c’est de même un intérêt extrêmement humanitaire et une puissance plus éducative que toute la pédagogie du monde!
Source: The Magic Mountain (1924), Ch. 5

Abraham Lincoln photo
Friedrich Schiller photo
Richard Henry Dana Jr. photo
Socrates photo
H.P. Lovecraft photo

“In infancy I was afraid of the dark, which I peopled with all sorts of things; but my grandfather cured me of that by daring me to walk through certain dark parts of the house when I was 3 or 4 years old. After that, dark places held a certain fascination for me. But it is in dreams that I have known the real clutch of stark, hideous, maddening, paralysing fear. My infant nightmares were classics, & in them there is not an abyss of agonising cosmic horror that I have not explored. I don't have such dreams now—but the memory of them will never leave me. It is undoubtedly from them that the darkest & most gruesome side of my fictional imagination is derived. At the ages of 3, 4, 5, 6, 7, & 8 I have been whirled through formless abysses of infinite night and adumbrated horrors as black & as seethingly sinister as any of our friend Fafhrd's [a nickname Lovecraft used for Fritz Leiber] "splatter-stencil" triumphs. That's why I appreciate such triumphs so keenly, I have seen these things! Many a time I have awaked in shrieks of panic, & have fought desperately to keep from sinking back into sleep & its unutterable horrors. At the age of six my dreams became peopled with a race of lean, faceless, rubbery, winged things to which I applied the home-made name of night-gaunts. Night after night they would appear in exactly the same form—& the terror they brought was beyond any verbal description. Long decades later I embodied them in one of my Fungi from Yuggoth pseudo-sonnets, which you may have read. Well—after I was 8 all these things abated, perhaps because of the scientific habit of mind which I was acquiring (or trying to acquire). I ceased to believe in religion or any other form of the supernatural, & the new logic gradually reached my subconscious imagination. Still, occasional nightmares brought recurrent touches of the ancient fear—& as late as 1919 I had some that I could use in fiction without much change. The Statement of Randolph Carter is a literal dream transcript. Now, in the sere & yellow leaf (I shall be 47 in August), I seem to be rather deserted by stark horror. I have nightmares only 2 or 3 times a year, & of these none even approaches those of my youth in soul-shattering, phobic monstrousness. It is fully a decade & more since I have known fear in its most stupefying & hideous form. And yet, so strong is the impress of the past, I shall never cease to be fascinated by fear as a subject for aesthetic treatment. Along with the element of cosmic mystery & outsideness, it will always interest me more than anything else. It is, in a way, amusing that one of my chief interests should be an emotion whose poignant extremes I have never known in waking life!”

H.P. Lovecraft (1890–1937) American author

Letter to Harry O. Fischer (late February 1937), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, pp. 416-417
Non-Fiction, Letters

Niels Henrik Abel photo

“My work in the future must be devoted entirely to pure mathematics in its abstract meaning. I shall apply all my strength to bring more light into the tremendous obscurity which one unquestionably finds in analysis. It lacks so completely all plan and system that it is peculiar that so many have studied it. The worst of it is, it has never been treated stringently. There are very few theorems in advanced analysis which have been demonstrated in a logically tenable manner. Everywhere one finds this miserable way of concluding from the special to the general, and it is extremely peculiar that such a procedure has led to do few of the so-called paradoxes. It is really interesting to seek the cause.
In analysis, one is largely occupied by functions which can be expressed as powers. As soon as other powers enter—this, however, is not often the case—then it does not work any more and a number of connected, incorrect theorems arise from false conclusions. I have examined several of them, and been so fortunate as to make this clear. …I have had to be extremely cautious, for the presumed theorems without strict proof… had taken such a stronghold in me, that I was continually in danger of using them without detailed verification.”

Niels Henrik Abel (1802–1829) Norwegian mathematician

Letter to Christoffer Hansteen (1826) as quoted by Øystein Ore, Niels Henrik Abel: Mathematician Extraordinary (1957) & in part by Morris Kline, Mathematical Thought from Ancient to Modern Times (1972) citing Œuvres, 2, 263-65

Tacitus photo

“He had not even adopted Tiberius as his successor out of affection or any regard to the State, but, having thoroughly seen his arrogant and savage temper, he had sought glory for himself by a contrast of extreme wickedness.”
Ne Tiberium quidem caritate aut rei publicae cura successorem adscitum, sed quoniam adrogantiam saevitiamque eius introspexerit, comparatione deterrima sibi gloriam quaesivisse.

Book I, 10; Church-Brodribb translation
Annals (117)

Socrates photo
Joe Root photo
Barack Obama photo

“Islam is not part of the problem in combating violent extremism; it is an important part of promoting peace.”

Barack Obama (1961) 44th President of the United States of America

2009, A New Beginning (June 2009)

Barack Obama photo
Peter L. Berger photo

“The encounter with bureaucracy takes place in a mode of explicit abstraction. … This fact gives rise to a contradiction. The individual expects to be treated “justly.” As we have seen, there is considerable moral investment in this expectation. The expected “just” treatment, however, is possible only if the bureaucracy operates abstractly, and that means it will treat the individual “as a number.” Thus the very “justice” of this treatment entails a depersonalization of each individual case. At least potentially, this constitutes a threat to the individual’s self-esteem and, in the extreme case, to his subjective identity. The degree to which this threat is actually felt will depend on extrinsic factors, such as the influence of culture critics who decry the “alienating” effects of bureaucratic organization. One may safely generalize here that the threat will be felt in direct proportion to the development of individualistic and personalistic values in the consciousness of the individual. Where such values are highly developed, it is likely that the intrinsic abstraction of bureaucracy will be felt as an acute irritation at best or an intolerable oppression at worst. In such cases the “duties” of the bureaucrat collide directly with the “rights” of the client—not, of course, those “rights” that are bureaucratically defined and find their correlates in the “duties” of the bureaucrat, but rather those “rights” that derive from extrabureaucratic values of personal autonomy, dignity and worth. The individual whose allegiance is given to such values is almost certainly going to resent being treated “as a number.””

Peter L. Berger (1929–2017) Austrian-born American sociologist

Source: The Homeless Mind: Modernization and Consciousness (1973), pp. 55-56

Claude Monet photo

“There are the most amusing things everywhere [in The Netherlands]. Houses of every colour, hundreds of windmills and enchanting boats, extremely friendly Dutchmen who almost all speak French…. I have not had time to visit the museums, I wish to work first of all and I'll treat myself to that later.”

Claude Monet (1840–1926) French impressionist painter

Quote in a letter to Camille Pissarro, 17 June 1871; first part cited in: Van Gogh Museum Journal 2001 http://www.dbnl.org/tekst/_van012200101_01/_van012200101_01_0012.php Van Gogh Museum, Amsterdam 2001. p. 140; second part cited in: Ann Dumas, ‎Denver Art Museum, ‎High Museum of Art (2007), Inspiring Impressionism: : the Impressionists and the art of the past. p. 181
1870 - 1890

James A. Garfield photo
Henri Barbusse photo
H.P. Lovecraft photo

“I am distinctly opposed to visibly arrogant and arbitrary extremes of government—but this is simply because I wish the safety of an artistic and intellectual civilisation to be secure, not because I have any sympathy with the coarse-grained herd who would menace the civilisation if not placated by sops. Surely you can see the profound and abysmal difference between this emotional attitude and the attitude of the democratic reformer who becomes wildly excited over the "wrongs of the masses". This reformer has uppermost in his mind the welfare of those masses themselves—he feels with them, takes up a mental-emotional point of view as one of them, regards their advancement as his prime objective independently of anything else, and would willingly sacrifice the finest fruits of the civilisation for the sake of stuffing their bellies and giving them two cinema shows instead of one per day. I, on the other hand, don't give a hang about the masses except so far as I think deliberate cruelty is coarse and unaesthetic—be it towards horses, oxen, undeveloped men, dogs, negroes, or poultry. All that I care about is the civilisation—the state of development and organisation which is capable of gratifying the complex mental-emotional-aesthetic needs of highly evolved and acutely sensitive men. Any indignation I may feel in the whole matter is not for the woes of the downtrodden, but for the threat of social unrest to the traditional institutions of the civilisation. The reformer cares only for the masses, but may make concessions to the civilisation. I care only for the civilisation, but may make concessions to the masses. Do you not see the antipodal difference between the two positions? Both the reformer and I may unite in opposing an unworkably arrogant piece of legislation, but the motivating reasons will be absolutely antithetical. He wants to give the crowd as much as can be given them without wrecking all semblance of civilisation, whereas I want to give them only as much as can be given them without even slightly impairing the level of national culture. … He works for as democratic a government as possible; I for as aristocratic a one as possible.”

H.P. Lovecraft (1890–1937) American author

But both recognise the limitations of possibility.
Letter to Woodburn Harris (25 February-1 March 1929), in Selected Letters II, 1925-1929 edited by August Derleth and Donald Wandrei, pp. 289-290
Non-Fiction, Letters

“When there is a range of opinion in the group, communications tend to be directed towards those members whose opinions are at the extremes of the range.”

Leon Festinger (1919–1989) American psychologist

Leon Festinger and John Thibaut. "Interpersonal communication in small groups." The Journal of Abnormal and Social Psychology 46.1 (1951): 92.

Benjamin Disraeli photo

“No one, I think, can deny that the depression of the agricultural interest is excessive. Though I can recall periods of suffering, none of them have ever equalled the present in its instances. … the agricultural interest is suffering from a succession of bad harvest, accompanied, for the first time, by extremely low prices. That is a remarkable circumstance that has never before occurred—a combination that has never before been encountered. In old days, when we had a bad harvest we had also the somewhat dismal compensation of higher prices; but now, when the harvests are bad the prices are lower rather than higher…nor is it open to doubt that foreign competition has exercised a most injurious influence on the agricultural interests of the country. The country, however, was perfectly warned that if we made a great revolution in our industrial system, that was one of the consequences that would accrue. I may mention that the great result of the returns we possess is this, that the immense importations of foreign agricultural produce have been vastly in excess of what the increased demands of our population actually require, and that is why the low prices are maintained…That is to a great degree the cause of this depression.”

Benjamin Disraeli (1804–1881) British Conservative politician, writer, aristocrat and Prime Minister

Speech in the House of Lords on the state of agriculture (28 March 1879), reported in The Times (29 March 1879), p. 8.
1870s

H.P. Lovecraft photo

“It is just as ridiculous to get excited & hysterical over a coming cultural change as to get excited & hysterical over one's physical aging... There is legitimate pathos about both processes; but blame & rebellion are essentially cheap, because inappropriate, emotions... It is wholly appropriate to feel a deep sadness at the coming of unknown things & the departure of those around which all our symbolic associations are entwined. All life is fundamentally & inextricably sad, with the perpetual snatching away of all the chance combinations of image & vista & mood that we become attached to, & the perpetual encroachment of the shadow of decay upon illusions of expansion & liberation which buoyed us up & spurred us on in youth. That is why I consider all jauntiness, & many forms of carelessly generalised humour, as essentially cheap & mocking, & occasionally ghastly & corpselike. Jauntiness & non-ironic humour in this world of basic & inescapable sadness are like the hysterical dances that a madman might execute on the grave of all his hopes. But if, at one extreme, intellectual poses of spurious happiness be cheap & disgusting; so at the other extreme are all gestures & fist-clenchings of rebellion equally silly & inappropriate—if not quite so overtly repulsive. All these things are ridiculous & contemptible because they are not legitimately applicable... The sole sensible way to face the cosmos & its essential sadness (an adumbration of true tragedy which no destruction of values can touch) is with manly resignation—eyes open to the real facts of perpetual frustration, & mind & sense alert to catch what little pleasure there is to be caught during one's brief instant of existence. Once we know, as a matter of course, how nature inescapably sets our freedom-adventure-expansion desires, & our symbol-&-experience-affections, definitely beyond all zones of possible fulfilment, we are in a sense fortified in advance, & able to endure the ordeal of consciousness with considerable equanimity... Life, if well filled with distracting images & activities favourable to the ego's sense of expansion, freedom, & adventurous expectancy, can be very far from gloomy—& the best way to achieve this condition is to get rid of the unnatural conceptions which make conscious evils out of impersonal and inevitable limitations... get rid of these, & of those false & unattainable standards which breed misery & mockery through their beckoning emptiness.”

H.P. Lovecraft (1890–1937) American author

Letter to Frank Belknap Long (27 February 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 291
Non-Fiction, Letters, to Frank Belknap Long

Martin Bormann photo
Barack Obama photo
Erving Goffman photo
Karl Dönitz photo

“The north German does not go in for extremes. He has broader horizons than the men from the mountains of Bavaria and Austria.”

Karl Dönitz (1891–1980) President of Germany; admiral in command of German submarine forces during World War II

To Leon Goldensohn, March 3, 1946, from "The Nuremberg Interviews" by Leon Goldensohn, Robert Gellately - History - 2004.

Max Scheler photo

“All ancient philosophers, poets, and moralists agree that love is a striving, an aspiration of the “lower” toward the “higher,” the “unformed” toward the “formed,” … “appearance” towards “essence,” “ignorance” towards “knowledge,” a “mean between fullness and privation,” as Plato says in the Symposium. … The universe is a great chain of dynamic spiritual entities, of forms of being ranging from the “prima materia” up to man—a chain in which the lower always strives for and is attracted by the higher, which never turns back but aspires upward in its turn. This process continues up to the deity, which itself does not love, but represents the eternally unmoving and unifying goal of all these aspirations of love. Too little attention has been given to the peculiar relation between this idea of love and the principle of the “agon,” the ambitious contest for the goal, which dominated Greek life in all its aspects—from the Gymnasium and the games to dialectics and the political life of the Greek city states. Even the objects try to surpass each other in a race for victory, in a cosmic “agon” for the deity. Here the prize that will crown the victor is extreme: it is a participation in the essence, knowledge, and abundance of “being.” Love is only the dynamic principle, immanent in the universe, which sets in motion this great “agon” of all things for the deity.
Let us compare this with the Christian conception. In that conception there takes place what might be called a reversal in the movement of love. The Christian view boldly denies the Greek axiom that love is an aspiration of the lower towards the higher. On the contrary, now the criterion of love is that the nobler stoops to the vulgar, the healthy to the sick, the rich to the poor, the handsome to the ugly, the good and saintly to the bad and common, the Messiah to the sinners and publicans. The Christian is not afraid, like the ancient, that he might lose something by doing so, that he might impair his own nobility. He acts in the peculiarly pious conviction that through this “condescension,” through this self-abasement and “self-renunciation” he gains the highest good and becomes equal to God. …
There is no longer any “highest good” independent of and beyond the act and movement of love! Love itself is the highest of all goods! The summum bonum is no longer the value of a thing, but of an act, the value of love itself as love—not for its results and achievements. …
Thus the picture has shifted immensely. This is no longer a band of men and things that surpass each other in striving up to the deity. It is a band in which every member looks back toward those who are further removed from God and comes to resemble the deity by helping and serving them.”

Max Scheler (1874–1928) German philosopher

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), pp. 85-88