Quotes about extreme

page 15

Book III, Ch. VII, pp. 163-164.
Physics

"The Brooklyn Divines." Brooklyn Union (Brooklyn, NY), 1883.
Context: Another thing is the magnificence of the churches. The church depends absolutely upon the rich. Poor people feel out of place in such magnificent buildings. They drop into the nearest seat; like poor relations, they sit on the extreme edge of the chair. At the table of Christ they are below the salt. They are constantly humiliated. When subscriptions are asked for they feel ashamed to have their mite compared with the thousands given by the millionaire. The pennies feel ashamed to mingle with the silver in the contribution plate. The result is that most of them avoid the church. It costs too much to worship God in public. Good clothes are necessary, fashionably cut.

As quoted in "Emotional Intelligence" by James Mottram, in The Sunday Herald (8 January 2006)
Context: I think the characters I play go through tunnels, like in Three Colours : Blue, for example, where she’s lost everything... In The English Patient, she loses her best friend; this patient is dying in front of her – there’s no hope, so she’s going to start from the bottom. In films we see extremes, because it’s where you have turning points. Before I thought there was a common denominator between my films — as if all my characters were sisters – but I’m not so sure now.

Now is the Time to Prevent a Third World War (1950)
Context: The imminence of the threat hovering over civilization requires Christians to disentangle themselves from the war system as completely and as rapidly as they can.... Every Christian has the power to support or to oppose preparedness to wage atomic war.... He can support or oppose the delegating of wider jurisdiction and greater authority to the United Nations Organization through limitations upon national sovereignty. He can support or oppose the policy of settling every conceivable controversy with another nation by pacific means only. He can support or oppose the effort to create the international mind and heart in place of extreme nationalism and narrow patriotism.... He can choose between the way of war and the way of Jesus.

1960s, Letter from a Birmingham Jail (1963)
Context: But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." Was not Amos an extremist for justice: "Let justice roll down like waters and righteousness like an ever flowing stream." Was not Paul an extremist for the Christian gospel: "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist: "Here I stand; I cannot do otherwise, so help me God." And John Bunyan: "I will stay in jail to the end of my days before I make a butchery of my conscience." And Abraham Lincoln: "This nation cannot survive half slave and half free." And Thomas Jefferson: "We hold these truths to be self evident, that all men are created equal..." So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary's hill three men were crucified. We must never forget that all three were crucified for the same crime — the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

Notes Toward a Supreme Fiction (1942), It Must Be Abstract
Context: p>As a man and woman meet and love forthwith.
Perhaps there are moments of awakening,
Extreme, fortuitous, personal, in whichWe more than awaken, sit on the edge of sleep,
As on an elevation, and behold
The academies like structures in a mist.</p

context (12) "The Sociological Counterpart of Cheyne-Stokes Respiration" <!-- [Italics in source] -->
Stand on Zanzibar (1968)
Context: If you want to know what's shortly due for the guillotine look for the most obvious of all symptoms: extremism. It is an almost infallible sign — a kind of death-rattle — when a human institution is forced by its members into stressing those and only those factors which are identificatory, at the expense of others which it necessarily shares with competing institutions because human beings belong to all of them.

Free Culture (2004)
Context: We, the most powerful democracy in the world, have developed a strong norm against talking about politics. It's fine to talk about politics with people you agree with. But it is rude to argue about politics with people you disagree with. Political discourse becomes isolated, and isolated discourse becomes more extreme. We say what our friends want to hear, and hear very little beyond what our friends say.

Draft for a Statement of Human Obligation (1943), Statement Of Obligations
Context: The human soul has need of disciplined participation in a common task of public value, and it has need of personal initiative within this participation.
The human soul has need of security and also of risk. The fear of violence or of hunger or of any other extreme evil is a sickness of the soul. The boredom produced by a complete absence of risk is also a sickness of the soul.

Free Culture (2004)
Context: Common sense is with the copyright warriors because the debate so far has been framed at the extremes — as a grand either/or: either property or anarchy, either total control or artists won't be paid. If that really is the choice, then the warriors should win.
The mistake here is the error of the excluded middle. There are extremes in this debate, but the extremes are not all that there is. There are those who believe in maximal copyright — "All Rights Reserved" — and those who reject copyright — "No Rights Reserved." The "All Rights Reserved" sorts believe that you should ask permission before you "use" a copyrighted work in any way. The "No Rights Reserved" sorts believe you should be able to do with content as you wish, regardless of whether you have permission or not.... What's needed is a way to say something in the middle — neither "all rights reserved" nor "no rights reserved" but "some rights reserved" — and thus a way to respect copyrights but enable creators to free content as they see fit. In other words, we need a way to restore a set of freedoms that we could just take for granted before.

NOTE (on Guy Fawkes' Day)
Mary Poppins Opens the Door (1943)
Context: The Fifth of November is Guy Fawkes' Day in England. In peacetime it is celebrated with bonfires on the greens, fireworks in the parks and the carrying of "guys" through the streets. "Guys" are stuffed, straw figures of unpopular persons; and after they have been shown to everybody they are burnt in the bonfires amid great acclamation. The children black their faces and put on comical clothes, and go about begging for a Penny for the Guy. Only the very meanest people refuse to give pennies and these are always visited by Extreme Bad Luck.
The Original Guy Fawkes was one of the men who took part in the Gunpowder Plot. This was a conspiracy for blowing up King James I and the Houses of Parliament on November 5th, 1605. The plot was discovered, however, before any damage was done. The only result was that King James and his Parliament went on living but Guy Fawkes, poor man, did not. He was executed with the other conspirators. Nevertheless, it is Guy Fawkes who is remembered today and King James who is forgotten. For since that time, the Fifth of November in England, like the Fourth of July in America, has been devoted to Fireworks. From 1605 till 1939 every village green in the shires had a bonfire on Guy Fawkes' Day.

Afro-Asian Conference (1965)
Context: Ever since monopoly capital took over the world, it has kept the greater part of humanity in poverty, dividing all the profits among the group of the most powerful countries. The standard of living in those countries is based on the extreme poverty of our countries. To raise the living standards of the underdeveloped nations, therefore, we must fight against imperialism. And each time a country is torn away from the imperialist tree, it is not only a partial battle won against the main enemy but it also contributes to the real weakening of that enemy, and is one more step toward the final victory.

Variant translation:
It is very important to give advice to a man to help him mend his ways. It is a compassionate and important duty. However, it is extremely difficult to comprehend how this advice should be given. It is easy to recognise the good and bad points in others. Generally it is considered a kindness in helping people with things they hate or find difficult to say. However, one impracticality is that if people do not take in this advice they will think that there is nothing they should change. The same applies when we try to create shame in others by speaking badly of them. It seems outwardly that we are just complaining about them. One must get to know the person in question. Keep after him and get him to put his trust in you. Find out what interests he has. When you write to him or before you part company, you should express concrete examples of your own faults and get him to recall to mind whether or not he has the same problems. Also positively praise his qualities. It is important that he takes in your comments like a man thirsting for water. It is difficult to give such advice. We cannot easily correct our defects and weak points as they are dyed deeply within us. I have had bitter experience of this.
Hagakure (c. 1716)
Context: To give a person one's opinion and correct his faults is an important thing. It is compassionate and comes first in matters of service. But the way of doing this is extremely difficult. To discover the good and bad points of a person is an easy thing, and to give an opinion concerning them is easy, too. For the most part, people think that they are being kind by saying the things that others find distasteful or difficult to say. But if it is not received well, they think that there is nothing more to be done. This is completely worthless. It is the same as bringing shame to a person by slandering him. It is nothing more than getting it off one's chest.
To give a person an opinion one must first judge well whether that person is of the disposition to receive it or not. One must become close with him and make sure that he continually trusts one's word. Approaching subjects that are dear to him, seek the best way to speak and to be well understood. Judge the occasion, and determine whether it is better by letter or at the time of leave-taking. Praise his good points and use every device to encourage him, perhaps by talking about one's own faults without touching on his, but so that they will occur to him. Have him receive this in the way that a man would drink water when his throat is dry, and it will be an opinion that will correct faults.
This is extremely difficult. If a person's fault is a habit of some years prior, by and large it won't be remedied. I have had this experience myself. To be intimate with all one's comrades, correcting each other's faults, and being of one mind to be of use to the master is the great compassion of a retainer. By bringing shame to a person, how could one expect to make him a better man?

Lectures XIV and XV, "The Value of Saintliness"
1900s, The Varieties of Religious Experience (1902)
Context: This practically amounts to saying that much that it is legitimate to admire in this field need nevertheless not be imitated, and that religious phenomena, like all other human phenomena, are subject to the law of the golden mean. Political reformers accomplish their successive tasks in the history of nations by being blind for the time to other causes. Great schools of art work out the effects which it is their mission to reveal, at the cost of a one-sidedness for which other schools must make amends. We accept a John Howard, a Mazzini, a Botticelli, a Michael Angelo, with a kind of indulgence. We are glad they existed to show us that way, but we are glad there are also other ways of seeing and taking life. So of many of the saints we have looked at. We are proud of a human nature that could be so passionately extreme, but we shrink from advising others to follow the example.

as quoted by Michio Kaku, Hyperspace: A Scientific Odyssey Through Parallel Universes, Time Warps, and the 10th Dimension (1995)
Context: String theory is extremely attractive because gravity is forced upon us. All known consistent string theories include gravity, so while gravity is impossible in quantum field theory as we have known it, it is obligatory in string theory.

Address to the British Association for the Advancement of Science (1898)
Context: The structure of brain and nerves being similar, it is conceivable there may be present masses of such nerve coherers in the brain whose special function it may be to receive impulses brought from without through the connecting sequence of ether waves of appropriate order of magnitude. Röntgen has familiarized us with an order of vibrations of extreme minuteness compared with the smallest waves with which we have hitherto been acquainted, and of dimensions comparable with the distances between the centers of the atoms of which the material universe is built up; and there is no reason to suppose that we have here reached the limit of frequency. It is known that the action of thought is accompanied by certain molecular movements in the brain, and here we have physical vibrations capable, from their extreme minuteness, of acting direct on individual molecules, while their rapidity approaches that of the internal and external movements of the atoms themselves.
Confirmation of telepathic phenomena is afforded by many converging experiments and by many spontaneous occurrences only thus intelligible. The most varied proof, perhaps, is drawn from analysis of the subconscious workings of the mind, when these, whether by accident or design, are brought into conscious survey. … This is not the place for details, but the vis medicatrix thus evoked, as it were, from the depths of the organism, is of good omen for the upward evolution of mankind.

Myth and Reality (1963)
Context: Myth is an extremely complex cultural reality, which can be approached and interpreted from various and complementary viewpoints.
Speaking for myself, the definition that seems least inadequate because most embracing is this: Myth narrates a sacred history; it relates an event that took place in primordial Time, the fabled time of the "beginnings." In other words myth tells how, through the deeds of Supernatural Beings, a reality came into existence, be it the whole of reality, the Cosmos, or only a fragment of reality — an island, a species of plant, a particular kind of human behavior, an institution. Myth, then, is always an account of a "creation"; it relates how something was produced, began to be. Myth tells only of that which really happened, which manifested itself completely. The actors in myths are Supernatural Beings. They are known primarily by what they did in the transcendent times of the "beginnings." hence myths disclose their creative activity and reveal the sacredness (or simply the "supernaturalness") of their works. In short, myths describe the various and sometimes dramatic breakthroughs of the sacred (or the "supernatural") into the World. It is this sudden breakthrough of the sacred that really establishes the World and makes it what it is today. Furthermore, it is as a result of the intervention of Supernatural Beings that man himself is what he is today, a mortal, sexed, and cultural being.

"My Beef With Ann Coulter" in The Daily Beast (9 March 2009) http://www.thedailybeast.com/blogs-and-stories/2009-03-09/my-beef-with-ann-coulter/
Context: Certain individuals continue to perpetuate negative stereotypes about Republicans. Especially Republican women. Who do I feel is the biggest culprit? Ann Coulter. I straight up don’t understand this woman or her popularity. I find her offensive, radical, insulting, and confusing all at the same time. But no matter how much you or I disagree with her, the cult that follows Coulter cannot be denied. She is a New York Times best-selling author and one of the most notable female members of the Republican Party. She was one of the headliners at the recent CPAC conference (but when your competition is a teenager who has a dream about the Republican Party and Stephen Baldwin, it’s not really saying that much).
Coulter could be the poster woman for the most extreme side of the Republican Party. And in some ways I could be the poster woman for the opposite. I consider myself a progressive Republican, but here is what I don’t get about Coulter: Is she for real or not? Are some of her statements just gimmicks to gain publicity for her books or does she actually believe the things she says? Does she really believe all Jewish people should be “perfected” and become Christians? And what was she thinking when she said Hillary Clinton was more conservative than my father during the last election? If you truly have the GOP’s best interests at heart, how can you possibly justify telling an audience of millions that a Democrat would be a better leader than the Republican presidential candidate? (I asked Ann for comment on this column, including many of the above questions, but she did not answer my request.)

Progress, Coexistence and Intellectual Freedom (1968), Dangers, Police Dictatorships
Context: An extreme reflection of the dangers confronting modern social development is the growth of racism, nationalism, and militarism and, in particular, the rise of demagogic, hypocritical, and monstrously cruel dictatorial police regimes. Foremost are the regimes of Stalin, Hitler, and Mao Tse-tung, and a number of extremely reactionary regimes in smaller countries, such as Spain, Portugal, South Africa, Greece, Albania, Haiti, and other Latin American countries.
These tragic developments have always derived from the struggle of egotistical and group interests, the struggle for unlimited power, suppression of intellectual free­dom, a spread of intellectually simplified, narrow-minded mass myths <!-- (the myth of race, of land and blood, the myth about the Jewish danger, anti-intellectualism, the concept of lebensraum in Germany, the myth about the sharpening of the class struggle and proletarian infallibility bolstered by the cult of Stalin and by exaggeration of the contradictions with capitalism in the Soviet Union, the myth about Mao Tse-tung, extreme Chinese nationalism and the resurrection of the lebensraum concept, of anti-intellectualism, extreme anti-humanism, and certain prejudices of peasant socialism in China).
The usual practice is the use of demagogy, storm troop­ers, and Red Guards in the first stage and terrorist bureaucracy with reliable cadres of the type of Eichmann, Himmler, Yezhov, and Beria at the summit of deification of unlimited power.

Essay on Atomism: From Democritus to 1960 (1961)
Context: Two extreme interpretations of atomism have persisted through centuries: the näive assumption of objectively real indivisible pieces of matter, and the sophisticated view that "atom" is merely a name given to abstractions which it is convenient to assume in simplifying complex phenomena. The second perhaps stems from Ockham, who wrote in 1330 of "the fiction of abstract nouns"; from John Troland, who in 1704 interpreted material particles as mental fictions; and from countless others down to Ernst Mach, who after starting as a physical atomist came to regard atoms as "mental artifices" or "economical ways of symbolizing experience."
Both views have advantages...

Memorial Day address, Arlington National Cemetery (31 May 1976) http://www.presidency.ucsb.edu/ws/index.php?pid=6071
1970s
Context: The founding of our Nation was more than a political event; it was an act of faith, a promise to Americans and to the entire world. The Declaration of Independence declared that people can govern themselves, that they can live in freedom with equal rights, that they can respect the rights of others.
In the two centuries that have passed since 1776, millions upon millions of Americans have worked and taken up arms when necessary to make that dream a reality. We can be extremely proud of what they have accomplished. Today, we are the world's oldest republic. We are at peace. Our Nation and our way of life endure. We are free.

"Al Qaeda and Torture" http://andrewsullivan.theatlantic.com/the_daily_dish/2007/05/al_qaeda_and_to.html, The Daily Dish (26 May 2007)
Context: What al Qaeda and Saddam Hussein did was an extreme form of sadistic torture, the kind that psychopaths enjoy and inflict. But that does not make, say, freezing someone to near-death, reviving him, re-freezing him again any less torture. Yes, we did that, carefully monitored by Rumsfeld. It does not make the Khmer Rouge waterboarding technique any less torture. It does not make contorting a prisoner into an excruciating stress position and then smashing his head against the wall any less torture. We should not forget that there have been more than a hundred deaths in U. S.-run torture chambers under George W. Bush either.
So I really don't get the point. Unless it is the following: If we are not as evil as al Qaeda, we are not torturing. This is logically and legally and morally a complete non-sequitur. And it is truly mind-boggling to believe that the arbiters of our moral compass are now the men who murdered 3000 innocents on 9/11. I don't know about you, but that's not the standard against which I believe America should judge herself. Or ever, ever has.

Source: The Artful Universe (1995), Ch. 5, p.236

Book I : The Beginnings, Ch. VI : An Assembly In Paradise
Penguin Island (1908)
Context: When the baptism of the penguins was known in Paradise, it caused neither joy nor sorrow, but an extreme surprise. The Lord himself was embarrassed. He gathered an assembly of clerics and doctors, and asked them whether they regarded the baptism as valid.

Source: 1850s, Practice in Christianity (September 1850), p. 220
Context: In hidden inwardness all are Christians; who would dare deny this? Anyone who would take it upon himself to deny it surely runs the risk of wanting to play the knower of hearts. So no one can deny it. That everyone is Christian in hidden inwardness is in this way a secretiveness that is almost locked up, so to speak, behind a jammed lock: it is impossible to find out whether all these thousands upon thousands actually are Christians, for they all are that, so it is said, in hidden inwardness. And not only for the Church but for everybody it holds true that one does not pass judgment on hidden and secret things, because one is unable to judge. Should it not, however, be possible to break this secretiveness and have a little disclosure without becoming guilty of being a knower of hearts? Yes, indeed! How so? In this way, that someone quite simply on his own responsibility takes it upon himself to confess Christ in the midst of Christendom. He does not judge a single person, far from it, but many will disclose themselves by the way they judge him. He does not claim to be a better Christian than others, no, far from it; on the contrary, to the others he makes the admission that they undoubtedly are better Christians than he, they who keep it hidden out of religious fear of winning honor and esteem, whereas he, poor simpleton that he is, on his own behalf is so afraid that it might prove to be shadowboxing with such an extreme Christianity, and therefore he holds to the old Christianity of confessing Christ. Therefore he does not inform against any of the others, that they are not Christians; far from it, he informs only against himself, that he is such a poor simpleton. Nevertheless the thoughts of many hearts would be disclosed by how they judge this poor simpleton, this imperfect Christian.

Source: Max Fisher, "So should Crimea be part of Russia or Ukraine?" http://www.vox.com/cards/ukraine-everything-you-need-to-know/so-should-crimea-be-part-of-russia-or-ukraine (3 September 2014), Vox
Context: The way that Russia seized Crimea by force from Ukraine this March was hostile and extremely illegal... A poll found that 41 percent of Crimeans wanted the region to become part of Russia. That's an awful lot; but it's still not a majority. Crimea's March referendum on leaving Ukraine for Russia ostensibly garnered 97 percent support, but it occurred in a rush, without international monitors, and under Russian military occupation. A draft U. N. investigative report found that critics of secession within Crimea were detained and tortured in the days before the vote; it also found 'many reports of vote-rigging'. Had the referendum been held in a transparent and legal manner, it's not clear which way the vote would have gone.

Interview with on The Open Mind (7 December 1975)
Context: I want people to take thought about their condition and to recognize that the maintenance of a free society is a very difficult and complicated thing and it requires a self-denying ordinance of the most extreme kind. It requires a willingness to put up with temporary evils on the basis of the subtle and sophisticated understanding that if you step in to do something about them you not only may make them worse, you will spread your tentacles and get bad results elsewhere.

A Slave is a Slave (1962)
Context: Count Erskyll said nothing for a moment. He was opposed to the use of force. Force, he believed, was the last resort of incompetence; he had said so frequently enough since this operation had begun. Of course, he was absolutely right, though not in the way he meant. Only the incompetent wait until the last extremity to use force, and by then, it is usually too late to use anything, even prayer.

Book of Taliesin (c. 1275?), The Pleasant Things of Taliesin
Context: A pleasant virtue, extreme penance to an extreme course;
Also pleasant, when God is delivering me.
Pleasant, the carousal that hinders not mental exertion;
Also pleasant, to drink together about horns.

Inside Information p. 4
The Book on the Taboo Against Knowing Who You Are (1966)

Book I : The Beginnings, Ch. V : The Baptism Of The Penguins
Penguin Island (1908)
Context: Thinking that what he saw were men living under the natural law, and that the Lord had sent him to teach them the Divine law, he preached the gospel to them.
Mounted on a lofty stone in the midst of the wild circus:
"Inhabitants of this island," said he, "although you be of small stature, you look less like a band of fishermen and mariners than like the senate of a judicious republic. By your gravity, your silence, your tranquil deportment, you form on this wild rock an assembly comparable to the Conscript Fathers at Rome deliberating in the temple of Victory, or rather, to the philosophers of Athens disputing on the benches of the Areopagus. Doubtless you possess neither their science nor their genius, but perhaps in the sight of God you are their superiors. I believe that you are simple and good. As I went round your island I saw no image of murder, no sign of carnage, no enemies' heads or scalps hung from a lofty pole or nailed to the doors of your villages. You appear to me to have no arts and not to work in metals. But your hearts are pure and your hands are innocent, and the truth will easily enter into your souls."
Now what he had taken for men of small stature but of grave bearing were penguins whom the spring had gathered together, and who were ranged in couples on the natural steps of the rock, erect in the majesty of their large white bellies. From moment to moment they moved their winglets like arms, and uttered peaceful cries. They did not fear men, for they did not know them, and had never received any harm from them; and there was in the monk a certain gentleness that reassured the most timid animals and that pleased these penguins extremely.

"Political Correctness: Robert Bly and Philip Larkin" (1997)
Context: In Andrew Motion's book, we have the constant sense that Larkin is somehow falling short of the cloudless emotional health enjoyed by, for instance, Andrew Motion. Also the sense, as Motion invokes his like-minded contemporaries, that Larkin is being judged by a newer, cleaner, braver, saner world. … Motion is extremely irritated by Larkin's extreme irritability. He's always complaining that Larkin is always complaining.

Source: On Liberty (1859), Ch. 1: Introductory
Context: Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practises a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own.

"Prostitution and Trafficking in 9 Countries: Update on Violence and Posttraumatic Stress Disorder" in Journal of Trauma Practice 2 (2003) http://www.prostitutionresearch.com/c-prostitution-research.html, p. 33-74; co-written with A. Cotton, J. Lynne, S. Zumbeck, T. Spiwak, M. E. Reyes, D. Alvarez , U Sezgin
Context: Posttraumatic stress disorder (PTSD), commonly occurs among prostituted women, and is indicative of their extreme emotional distress. PTSD is characterized by anxiety, depression, insomnia, irritability, flashbacks, emotional numbing, and hyperalertness. In nine countries, we found that sixty-eight percent of those in prostitution met criteria for a diagnosis of PTSD, a prevalence that was comparable to battered women seeking shelter, rape survivors seeking treatment, and survivors of state-sponsored torture. Across widely varying cultures on five continents, the traumatic consequences of prostitution were similar.

Japan, the Beautiful and Myself (1969)
Context: I have an essay with the title "Eyes in their Last Extremity".
The title comes from the suicide note of the short-story writer Akutagawa Ryunosuke... It is the phrase that pulls at me with the greatest strength. Akutagawa said that he seemed to be gradually losing the animal something known as the strength to live, and continued:
"I am living in a world of morbid nerves, clear and cold as ice... I do not know when I will summon up the resolve to kill myself. But nature is for me more beautiful than it has ever been before. I have no doubt that you will laugh at the contradiction, for here I love nature even when I am contemplating suicide. But nature is beautiful because it comes to my eyes in their last extremity."
Akutagawa committed suicide in 1927, at the age of thirty-five.
In my essay, "Eyes in their Last Extremity", I had to say: "How ever alienated one may be from the world, suicide is not a form of enlightenment. However admirable he may be, the man who commits suicide is far from the realm of the saint." I neither admire nor am in sympathy with suicide.

Source: Poverty (1912), p. 16-17
Context: Charles B. Spahr, Walter A. Wyckoff, Mrs. John Van Vorst and Miss Marie Van Vorst, I. K. Friedman and A. M. Simons have given us some idea of the conditions among the poorest class of laborers in various industrial centers over the country. Jacob A. Riis, Ernest Poole, and Mrs. Lillian Betts have given us most sympathetic descriptions of poverty among the people of the tenements. Flynt and others have given us impressionistic stories of tramps, vagrants, and mendicants. They bring before our very eyes, through books and magazines, stories of needless deaths from insanitary conditions, of long hours of work, of low pay, of overcrowded sweatshops, of child labor, of street waifs, of vile tenements, of the hungry and the wretched. All these books and articles are extremely valuable and useful, but if anything is to be done about the matter, we should begin as soon as possible to know the extent of these conditions and the causes which bring such terribly serious misery and wretchedness into the world.

Source: The Joyous Cosmology: Adventures in the Chemistry of Consciousness (1962), p. 91

Don Alvarez in Act IV, Scene 1.
Alzira: A Tragedy (1736)
Context: Youth is ever apt to judge in haste,
And lose the medium in the wild extreme,
Do not repent, but regulate your passion:
Though love is reason, its excess is rage.
Give me, at least, your promise to reflect,
In cool, impartial solitude, and still.
No last decision till we meet again.

Source: Darkness Visible (1990), I
Context: Depression is a disorder of mood, so mysteriously painful and elusive in the way it becomes known to the self — to the mediating intellect — as to verge close to being beyond description. It thus remains nearly incomprehensible to those who have not experienced it in its extreme mode, although the gloom, “the blues” which people go through occasionally and associate with the general hassle of everyday existence are of such prevalence that they do give many individuals a hint of the illness in its catastrophic form.

Nobel lecture (2005)
Context: What is more important is that these are not separate or distinct threats. When we scratch the surface, we find them closely connected and interrelated.
We are 1,000 people here today in this august hall. Imagine for a moment that we represent the world's population. These 200 people on my left would be the wealthy of the world, who consume 80 per cent of the available resources. And these 400 people on my right would be living on an income of less than $2 per day.
This underprivileged group of people on my right is no less intelligent or less worthy than their fellow human beings on the other side of the aisle. They were simply born into this fate.
In the real world, this imbalance in living conditions inevitably leads to inequality of opportunity, and in many cases loss of hope. And what is worse, all too often the plight of the poor is compounded by and results in human rights abuses, a lack of good governance, and a deep sense of injustice. This combination naturally creates a most fertile breeding ground for civil wars, organized crime, and extremism in its different forms.
In regions where conflicts have been left to fester for decades, countries continue to look for ways to offset their insecurities or project their 'power'. In some cases, they may be tempted to seek their own weapons of mass destruction, like others who have preceded them.

Q&A with community activists, February 10, 1989.
Quotes 1960s-1980s, 1980s
Context: If any of you have ever looked at your FBI file, you discover that intelligence agencies in general are extremely incompetent. That's one of the reasons why there are so many intelligence failures. They just never get anything straight, for all kinds of reasons. Part of it is because of the information they get. The information they get comes from ideological fanatics, typically, who always misunderstand things in their own crazy way. If you look at an FBI file, say, about yourself, where you know what the facts are, you'll see that the information has some kind of relation to the facts, you can figure out what they're talking about, but by the time it works its way through the ideological fanaticism of the intelligence agencies, there's always weird distortion.

PENN Address (2004)
Context: The scale of the suffering and the scope of the commitment they often numb us into a kind of indifference. Wishing for the end to AIDS and extreme poverty in Africa is like wishing that gravity didn't make things so damn heavy. We can wish it, but what the hell can we do about it?
Well, more than we think. We can't fix every problem — corruption, natural calamities are part of the picture here — but the ones we can we must. The debt burden, as I say, unfair trade, as I say, sharing our knowledge, the intellectual copyright for lifesaving drugs in a crisis, we can do that. And because we can, we must. Because we can, we must. Amen.

Toward an Activist Spirituality (2003)
Context: No sane person with a life really wants to be a political activist. When activism is exciting, it tends to involve the risk of bodily harm or incarceration, and when it's safe, it is often tedious, dry, and boring. Activism tends to put one into contact with extremely unpleasant people, whether they are media interviewers, riot cops, or at times, your fellow activists. Not only that, it generates enormous feelings of frustration and rage, makes your throat sore from shouting, and hurts your feet.
Nonetheless, at this moment in history, we are called to act as if we truly believe that the Earth is a living, conscious being that we're part of, that human beings are interconnected and precious, and that liberty and justice for all is a desirable thing.

OSCON 2002
Context: It's insane. It's extreme. It's controlled by political interests. It has no justification in the traditional values that justify legal regulation. And we've done nothing about it. We're bigger than they are. We've got rights on our side. And we've done nothing about it. We let them control this debate. Here's the refrain that leads to this: They win because we've done nothing to stop it.

Source: Utopia (1516), Ch. 1 : Discourses of Raphael Hythloday, of the Best State of a Commonwealth

As quoted in "Age of unreason" by Jeannette Baxter in The Guardian (22 June 2004) http://www.guardian.co.uk/books/2004/jun/22/sciencefictionfantasyandhorror.jgballard
Context: The notions about the benefits of transgression in my last three novels are not ones I want to see fulfilled. Rather, they are extreme possibilities that may be forced into reality by the suffocating pressures of the conformist world we inhabit. Boredom and a deadening sense of total pointlessness seem to drive a lot of meaningless crimes, from the Hungerford and Columbine shootings to the Dando murder, and there have been dozens of similar crimes in the US and elsewhere over the past 30 years.
These meaningless crimes are much more difficult to explain than the 9/11 attacks, and say far more about the troubled state of the western psyche. My novels offer an extreme hypothesis which future events may disprove — or confirm. They're in the nature of long-range weather forecasts.

A review of Michael Stoeber's Theo-Monistic Mysticism: A Hindu-Christian Comparison (1994), in Journal of Hindu-Christian Studies Vol. 8 (1995)
Context: Theo-Monistic Mysticism is a thoughtful and challenging study which seeks a middle path between two influential interpretations of mystical experiences. The constructivist interpreters, represented here by John Hick, admit that mystical experiences are different but argue that the differences are explicable by reference to the socio-religious framework which the particular mystic brings to her experience. Stoeber is critical of this school for its inability to account for the transmission of new religious knowledge and insight through mystical experience, since the information which the mystic receives is entirely dependent on the prior conceptual framework. In addition, the constructivist thesis cannot adequately account for mystic heresy or for the similarities in mystical experiences where there are no shared socio-religious factors.
The essentialist school, represented by interpreters like Evelyn Underhill, W. T. Stace and Ninian Smart, see mystical experience as the same everywhere, but subject to a variety of socio-religious interpretations. Stoeber is critical o f the essentialist position for its disregard of vital differences between monistic experiences, which involve a loss of duality and exclude personal experience, and theistic experiences, which encounter the Real as dynamic and where "some sense of differentiating self-identity is maintained by the participants" (p.24). These important differences are illustrated by analysis of the writings of Meister Eckhart and Jan Van Ruusbroec.
The study of these two mystics leads Stoeber to propose a third experiential possibility which he calls theo-monistic mysticism. He calls it a theo-monistic experience "because although it involves an impersonal monistic realization, it issues in a perspective that also reflects an active, creative, and personal Real" (p.35). Theo-monistic mysticism avoids the extremes of the constructivist and essentialist schools by positing that mystical experiences differ and that these differences cannot be explained only by socio-religious factors. The theo-monistic experiences of mystics like Eckhart, Ruusbroec, Ramanuja, Aurobindo, and others can be explained only by positing a divine which is "both passive and active, non-dualistic and distinctive, impersonal and personal".
In this work, however, Stoeber does not argue only for the reality of the theo-monistic type experiences. Even more importantly, he proposes, in chapters 3 and 5, a theistic mystic typology which culminates in theo-monistic experiences but which authenticates the monistic experience and can account meaningfully for experiences of the paranormal, of nature and of the numinous. Monistic hierarchies, on the other hand, fail to fully authenticate theistic experiences and relegate them finally to the realm of the illusory.

Response to the question: "I have listened to you for many years and I have become quite good at watching my thoughts and being aware of every thing I do, but I have never touched the deep waters or experienced the transformation of which you speak. Why?"
1950s, Freedom From the Self (1955)
Context: The questioner wants to know why, after these many years of watching, he hasn't found the deep waters. Why should he find them? Do you understand? You think that by watching your own thoughts you are going to get a reward: if you do this, you will get that. You are really not watching at all, because your mind is concerned with gaining a reward. You think that by watching, by being aware, you will be more loving, you will suffer less, be less irritable, get something beyond; so your watching is a process of buying. With this coin you are buying that, which means that your watching is a process of choice; therefore it isn't watching, it isn't attention. To watch is to observe without choice, to see yourself as you are without any movement of desire to change, which is an extremely arduous thing to do; but that doesn't mean that you are going to remain in your present state. You do not know what will happen if you see yourself as you are without wishing to bring about a change in that which you see. Do you understand?

A Conversation with Ward Cunningham (2003), To Plan or Not To Plan
Context: Honest to God, I think Kent Beck's contribution to all this has been taking stuff that he and I discovered quietly together, or picked up from other programmers, and taking it to the limit. Taking it to the limit. And the fact that it actually holds up — and a lot of it improves — when taking it to the limit is why it should naturally be called "Extreme." Kent's single biggest contribution is being daring enough to say, "This is all that matters, and we should do it all the time."

pg 309
Farewell to Reason (1987)
Context: I say that Auschwitz is an extreme manifestation of an attitude that still thrives in our midst. It shows itself in the treatment of minorities in industrial democracies; in education, education to a humanitarian point of view included, which most of the time consists of turning wonderful young people into colorless and self-righteous copies of their teachers; it becomes manifest in the nuclear threat, the constant increase in the number and power of deadly weapons and the readiness of some so-called patriots to start a war compared with which the holocaust will shrink into insignificance. It shows itself in the killing of nature and of "primitive" cultures with never a thought spent on those thus deprived of meaning for their lives; in the colossal conceit of our intellectuals, their belief that they know precisely what humanity needs and their relentless efforts to recreate people in their sorry image; in the infantile megalomania of some of our physicians who blackmail their patients with fear, mutilate them and then persecute them with large bills; in the lack of feeling of so many so-called searchers for truth who systematically torture animals, study their discomfort and receive prizes for their cruelty. As far as I am concerned there exists no difference between the henchmen of Aushwitz and these "benefactors of mankind."

Humanities interview (1996)
Context: [On war as ironic]: It's ironic because everybody believes that life is pleasurable, and they should. They have a right to believe that, especially if they're brought up under a Constitution that talks about the pursuit of happiness. To have public life shot through with that kind of optimism and complacency is the grounds for horrible, instructive irony when those generalities prove not true. War tends to prove them not true. War is about survival and it's about mass killing and it's about killing or being killed — that is, in the infantry — and it is extremely unpleasant. One realizes that a terrible mistake has been made somewhere, either by the optimistic eighteenth century or by mechanistic twentieth century. The two don't fit together somehow, and that creates, obviously, irony.

Source: Audition (1997), Chapter Eight
Context: My theory is that sushi and kaiseki are dishes that evolved in peaceful, prosperous times, when eating well was the normal state of affairs. In this country we have the illusion that there's always this warm, loving community we belong to, but the other side of that is a sort of exclusiveness and xenophobia, and our food reflects that. Japanese cuisine isn't inclusive at all-infact it's extremely inhospitable to outsiders, to people who don't fit into the community.

Source: Violence and the Labor Movement (1914), p.xii-xiii
Context: In contrasting the temperaments, the points of view, the philosophy, and the methods of these two antagonistic minds, I have been forced to take two extremes, the Bakouninist anarchist and the Marxian socialist. In the case of the former, it has been necessary to present the views of a particular school of anarchism, more or less regardless of certain other schools. Proudhon, Stirner, Warren, and Tucker do not advocate violent measures, and Tolstoi, Ibsen, Spencer, Thoreau, and Emerson—although having the anarchist point of view—can hardly be conceived of as advocating violent measures.... I have not dealt with the philosophical anarchism, or whatever one may call it, of these last.

Source: On the Origin of Species (1859), chapter X: "On the Geological Succession of Organic Beings", pages 341-343 http://darwin-online.org.uk/content/frameset?pageseq=359&itemID=F373&viewtype=side
Context: p>I have attempted to show that the geological record is extremely imperfect; that only a small portion of the globe has been geologically explored with care; that only certain classes of organic beings have been largely preserved in a fossil state; that the number both of specimens and of species, preserved in our museums, is absolutely as nothing compared with the incalculable number of generations which must have passed away even during a single formation; that, owing to subsidence being necessary for the accumulation of fossiliferous deposits thick enough to resist future degradation, enormous intervals of time have elapsed between the successive formations; that there has probably been more extinction during the periods of subsidence, and more variation during the periods of elevation, and during the latter the record will have been least perfectly kept; that each single formation has not been continuously deposited; that the duration of each formation is, perhaps, short compared with the average duration of specific forms; that migration has played an important part in the first appearance of new forms in any one area and formation; that widely ranging species are those which have varied most, and have oftenest given rise to new species; and that varieties have at first often been local (emphasis not Darwin's). All these causes taken conjointly, must have tended to make the geological record extremely imperfect, and will to a large extent explain why we do not find interminable varieties, connecting together all the extinct and existing forms of life by the finest graduated steps. He who rejects these views on the nature of the geological record, will rightly reject my whole theory. For he may ask in vain where are the numberless transitional links which must formerly have connected the closely allied or representative species, found in the several stages of the same great formation. He may disbelieve in the enormous intervals of time which have elapsed between our consecutive formations; he may overlook how important a part migration must have played, when the formations of any one great region alone, as that of Europe, are considered; he may urge the apparent, but often falsely apparent, sudden coming in of whole groups of species. He may ask where are the remains of those infinitely numerous organisms which must have existed long before the first bed of the Silurian system was deposited: I can answer this latter question only hypothetically, by saying that as far as we can see, where our oceans now extend they have for an enormous period extended, and where our oscillating continents now stand they have stood ever since the Silurian epoch; but that long before that period, the world may have presented a wholly different aspect; and that the older continents, formed of formations older than any known to us, may now all be in a metamorphosed condition, or may lie buried under the ocean.</p

Multatuli, The Oyster and the Eagle: Selected Aphorisms and Parables

Matthew Stewart, The Courtier and the Heretic (2006)
Context: For Spinoza, philosophy originates in the very personal... feeling of emptiness that in the philosophical tradition has earned the distinguished name of contemptu mundi, the contempt for worldly things, or, better, vanitas.... Spinoza says that... success in life is just a postponement of failure;... pleasure is just a fleeting respite from pain; and... the objects of our striving are vain illusions....
The feeling of vanitas Spinoza describes is... a dire encounter with the prospect of descent into absolute nothingness, a life without significance coming to a meaningless end.... The experience Spinoza records... establishes... the moment of extreme doubt, fear, and uncertainty that precedes the dawn of revelation.... the journey... is one trodden by poets, philosophers, and theologians too numerous to mention, who for millennia have recorded this feeling that life is a useless passion, a wheel of ceaseless striving, a tale told by an idiot, full of sound and fury, signifying nothing, and so on.<!--pp. 55-56

Surefish interview (2002)
Context: I'm caught between the words 'atheistic' and 'agnostic'. I've got no evidence whatever for believing in a God. But I know that all the things I do know are very small compared with the things that I don't know. So maybe there is a God out there. All I know is that if there is, he hasn't shown himself on earth.
But going further than that, I would say that those people who claim that they do know that there is a God have found this claim of theirs the most wonderful excuse for behaving extremely badly. So belief in a God does not seem to me to result automatically in behaving very well.

"Mediasaurus: The decline of conventional media" http://www.crichton-official.com/speeches/speeches_quote02.html - Speech at the National Press Club, Washington D.C. (7 April 1993)
Context: We are all assumed, these days, to reside at one extreme of the opinion spectrum, or another. We are pro-abortion or anti-abortion. We are free traders or protectionist. We are pro-private sector or pro-big government. We are feminists or chauvinists. But in the real world, few of us holds these extreme views. There is instead a spectrum of opinion.

Upon the Sovereign Sun (362)
Context: On the same subject you will obtain more complete and more abstruse information by consulting the works upon it composed by the divine Iamblichus: you will find there the extreme limit of human wisdom attained. May the mighty Sun grant me to attain to no less knowledge of himself, and to teach it publicly to all, and privately to such as are worthy to receive it: and as long as the god grants this to us, let us consult in common his well-beloved Iamblichus; out of whose abundance a few things, that have come into my mind, I have here set down. That no other person will treat of this subject more perfectly than he has done, I am well aware; not even though he should expend much additional labour in making new discoveries in the research; for in all probability he will go astray from the most correct conception of the nature of the god.

Source:"Defence and Illustration of Classical Construction," Cahiers du Cinéma (Paris, Sept. 15, 1952).
Cited in: Fayek S. Hourani, Daily Bread for Your Mind and Soul: A Handbook of Transcultural Proverb and Sayings https://books.google.nl/books?id=ASN8DVH2AgYC&pg=PA169&lpg=PA169&dq=%22Beauty+is+composed+of+an+eternal,+invariable+element+whose+quantity+is+extremely+difficult+to+determine%22&source=bl&ots=JwrnY2eVbL&sig=1XbUReB25BMZsF5sXNTPqHqhwJU&hl=nl&sa=X&ved=0ahUKEwiMjZS2rJ_LAhUqGZoKHfIWBvMQ6AEIOzAE#v=onepage&q=%22Beauty%20is%20composed%20of%20an%20eternal%2C%20invariable%20element%20whose%20quantity%20is%20extremely%20difficult%20to%20determine%22&f=false, 2012, p. 169

Martin Fowler as cited in: James Shore, Shane Warden (2007) The Art of Agile Development. p. 319

"Mediasaurus: The decline of conventional media" http://www.crichton-official.com/speeches/speeches_quote02.html - Speech at the National Press Club, Washington D.C. (7 April 1993)
Context: We are all assumed, these days, to reside at one extreme of the opinion spectrum, or another. We are pro-abortion or anti-abortion. We are free traders or protectionist. We are pro-private sector or pro-big government. We are feminists or chauvinists. But in the real world, few of us holds these extreme views. There is instead a spectrum of opinion.

"Introduction" to Diary of a Genius (1974) by Salvador Dalí
Context: The uneasy marriage of reason and nightmare which has dominated the 20th century has given birth to an increasingly surreal world. More and more, we see that the events of our own times make sense in terms of surrealism rather than any other view — whether the grim facts of the death-camps, Hiroshima and Viet Nam, or our far more ambiguous unease at organ transplant surgery and the extra-uterine foetus, the confusions of the media landscape with its emphasis on the glossy, lurid and bizarre, its hunger for the irrational and sensational. The art of Salvador Dalí, an extreme metaphor at a time when only the extreme will do, constitutes a body of prophecy about ourselves unequaled in accuracy since Freud's "Civilization And Its Discontents". Voyeurism, self-disgust, the infantile basis of our fears and longings, and our need to pursue our own psychopathologies as a game — these diseases of the psyche Dali has diagnosed with dismaying accuracy. His paintings not only anticipate the psychic crisis which produced our glaucous paradise, but document the uncertain pleasures of living within it. The great twin leitmotifs of the 20th century — sex and paranoia — preside over his life, as over ours.

As quoted by Nadezhda Popova, Reza Pahalavi, Son Of The Last Shah Of Iran: “No War Is Needed – We Will Topple This Regime Ourselves” http://www.rezapahlavi.org/details_article.php?article=22&page=6, Izvetsiya, May 29, 2006.
Interviews, 2006

Iran: Unleashing Her Potential Through Freedom, Democracy and Human Rights http://www.rezapahlavi.org/details_article.php?article=465&page=1, Milton S. Eisenhower Symposium, Johns Hopkins University, Oct. 12, 2010.
Speeches, 2010

Rival Caesars (1903)

The True Levellers Standard Advanced (1649)

74
ABC's of Communism

Illustrated Weekly of India, 22/12/1990. Quoted from Elst, Koenraad (1991). Ayodhya and after: Issues before Hindu society.

"American Extreme" in Senses of Cinema http://sensesofcinema.com/2016/american-extreme/introduction-american-extreme/?fbclid=IwAR3RDbEMlJKfP_tUFAOt3apUoZ99oioJ5kFwJfPO3wBnu1PGC0Xmtpnf9pY (2016)

Speech https://api.parliament.uk/historic-hansard/commons/1827/mar/13/criminal-laws-consolidation-bills#column_1156 in the House of Commons (13 March 1827) on the consolidation of the criminal law
Home Secretary

Paulus Aemilius and Timeleon, sec. 2
Parallel Lives

"On Revolutionary Morality" (1958)
1950's, On Revolutionary Morality (1958)

Speech https://api.parliament.uk/historic-hansard/lords/1986/jan/21/shops-bill-hl-1#column_159 in the House of Lords (21 January 1986) on the Shops Bill that would have ended government regulation of Sunday shopping in England and Wales
Later life

Source: The Other America (1962), Ch. 1, sct. 1

The Paris Review interview

Barry Goldwater's speech http://www.c-span.org/video/?4018-1/goldwater-1964-acceptance-speech accepting the Republican presidential nomination, written by Karl Hess, delivered 16 July 1964, San Francisco.

Ch 19
2010s, On Modi Time (2015)

2000s, Ayodhya: The Case Against the Temple (2002)

"Why We’re in a New Gilded Age", The New York Review of Books (May 8, 2014)
The New York Review of Books articles

Booksqawk Interview https://www.guynsmith.com/2014/10/booksqawk-interview/ (October 31, 2014)

“Interview with Milton Friedman”, Playboy magazine (Feb. 1973)

They are persons who identify themselves by signs on their residences and who are ready at the dinner hour in correct attire, so that they can be quickly called upon if a dinner party should consist of thirteen persons. In the measure of its expansion, the city offers more and more the decisive conditions of the division of labor. It offers a circle which through its size can absorb a highly diverse variety of services.
Source: The Metropolis and Modern Life (1903), p. 420

Max Blumenthal and Ben Norton https://consortiumnews.com/tag/ben-norton/ in Bolivia Coup Led by Christian Fascist Paramilitary Leader, a Multi-Millionaire – with Foreign Support https://consortiumnews.com/2019/11/12/bolivia-coup-led-by-christian-fascist-paramilitary-leader-a-multi-millionaire-with-foreign-support/, Consortium News, (12 November 2019)
About

Venezuelan President Maduro Says Trump Admin Run by KKK, Democracy Now, https://www.democracynow.org/2019/2/13/headlines/venezuelan_president_maduro_says_trump_admin_run_by_kkk(13 February 2019)

1760s, A Dissertation on the Canon and Feudal Law (1765)

Source: The Laundry Files, The Apocalypse Codex (2012), Chapter 7, “Communion” (p. 126)

Source: The Laundry Files, The Fuller Memorandum (2010), Chapter 12, “Countermeasures” (p. 211)

The Lenin Anthology, p. 268
Imperialism, The Highest Stage of Capitalism (1917)

1940s, Why Socialism? (1949)

1940s, Why Socialism? (1949)

Source: Broca's Brain (1979), Chapter 23, “A Sunday Sermon” (p. 338)

Source: Broca's Brain (1979), Chapter 1, “Broca’s Brain” (p. 11)

Introduction (p. 7)
The Dragons of Eden (1977)

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics

Kant's Inaugural Dissertation (1770), Section II On The Distinction Between The Sensible And The Intelligible Generally