Quotes about eye

page 52

On Prime Minister Clement Attlee, to President Truman, in 1946. When Truman defended Attlee (‘He seems a modest sort of fellow’), Churchill replied ‘He’s got a lot to be modest about.’ As cited in The Origins of the Cold War in Europe (1994), Reynolds, Yale University Press, p. 93 ISBN 0300105622
Post-war years (1945–1955)

Biographies of Words and the Home of the Aryas (1888)

Jessie
night Mother (1983)

Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 19 : The Marketplace

I'll be famous! Brain discovered in a soldier.
Doctor Jethro McCann, to Captain Richard Sharpe, after sewing up a severe head wound, p. 78
Sharpe (Novel Series), Sharpe's Fury (2006)

Riyadh-as-Saliheen by Imam Al-Nawawi, Hadith 376
Sunni Hadith

Respiration (track 11)
Albums, Blackstar (1998)

Source: The Rag and Bone Shop (2000), p. 142

Let the Great World Spin (2009), Book Three: Centavos

Mary's Song (Oh My My My), written by Taylor Swift, Liz Rose, and Brian Maher.
Song lyrics, Taylor Swift (2006)

Source: 1950's, In: Reminiscence and Reverie, 1951, pp. 45, 46

"Recalling War," lines 1–6, from Collected Poems 1938 (1938).
Poems

Skinnie magazine, March 2010, p. 29

as quoted in 'Tàpies: From Within', June/November 2013 - Presse Release text, Museu Nacional d'Art de Catalunya (MNAC), p. 9
1971 - 1980, Memòria Personal', 1977

Speech http://hansard.millbanksystems.com/commons/1937/may/05/supply in the House of Commons (5 May 1937).
1937

"Written in Imitation of an Ancient Bearers' Song"
Translated by William Acker; T'ao the Hermit: Sixty Poems by T'ao Ch'ien (1952), p. 102

Source: Covel, Michael W., Trend Following: How Great Traders Make Millions in Up or Down Markets, FT Press (2007), pages 172-173, ISBN 0-13-613718-0

Section 11 (in the far future of the novel, the sun has captured two more planets)
The Einstein Intersection (1967)

Source: Soon I Will Be Invincible (2007), Ch. 1: Foiled Again

Source: Revelation Space (2000), Chapter 2 (p. 59).

Preface
Theories of International Politics and Zombies (2011)

The Problems of Pediatrics in Israel. Child Health in Israel, pp. 9-13, 1971.

Ch 12
The Rahotep series, Book 3: Egypt: The Book of Chaos (2011)

Source: Tarzan of the Apes (1912), Ch. 13 : His Own Kind

Wherever I Lay My Hat, co-written with Barrett Strong and Norman Whitfield.
Song lyrics, That Stubborn Kinda Fellow (1962)

Veronika Decides to Die (1998)

comment dated 2009-06-29 on * Timetable for the mainstreaming of ID
Uncommon Descent
2005-06-26
Willam
Dembski
http://www.uncommondescent.com/evolution/timetable-for-the-collapse-of-conventional-evolutionary-theory/
2011-10-23
2000s

"Dradin, In Love", Ch. 4, p. 48
City of Saints and Madmen (2001–2004)

[ Link to tweet https://twitter.com/dril/status/181225396694560769]
Tweets by year, 2012

From Trotsky to Tito (1951)

Epilogue
Christine (1983)

Referring to the figure of the prostitute.
Source: A History of European Morals from Augustus to Charlemagne (1869), Chapter 5 (3rd edition pages 282-283).

Source: Soul Mountain (1989), ch. 81, p. 505

Epitaph on Hogarth (1786)

"At The Art Gallery" (1965)
Not Only... But Also (1965 - 1970)

Source: Dream of the Red Chamber (1958), pp. 13–14

On his meeting with Oliver Cromwell, in Autobiography of George Fox (1694)
Context: When I came in I was moved to say, "Peace be in this house"; and I exhorted him to keep in the fear of God, that he might receive wisdom from Him, that by it he might be directed, and order all things under his hand to God's glory.
l spoke much to him of Truth, and much discourse I had with him about religion; wherein he carried himself very moderately. But he said we quarrelled with priests, whom he called ministers. I told him I did not quarrel with them, but that they quarrelled with me and my friends. "But," said I, "if we own the prophets, Christ, and the apostles, we cannot hold up such teachers, prophets, and shepherds, as the prophets, Christ, and the apostles declared against; but we must declare against them by the same power and Spirit."
Then I showed him that the prophets, Christ, and the apostles declared freely, and against them that did not declare freely; such as preached for filthy lucre, and divined for money, and preached for hire, and were covetous and greedy, that could never have enough; and that they that have the same spirit that Christ, and the prophets, and the apostles had, could not but declare against all such now, as they did then. As I spoke, he several times said, it was very good, and it was truth. I told him that all Christendom (so called) had the Scriptures, but they wanted the power and Spirit that those had who gave forth the Scriptures; and that was the reason they were not in fellowship with the Son, nor with the Father, nor with the Scriptures, nor one with another.
Many more words I had with him; but people coming in, I drew a little back. As I was turning, he caught me by the hand, and with tears in his eyes said, "Come again to my house; for if thou and I were but an hour of a day together, we should be nearer one to the other"; adding that he wished me no more ill than he did to his own soul. I told him if he did he wronged his own soul; and admonished him to hearken to God's voice, that he might stand in his counsel, and obey it; and if he did so, that would keep him from hardness of heart; but if he did not hear God's voice, his heart would be hardened. He said it was true.
Then I went out; and when Captain Drury came out after me he told me the Lord Protector had said I was at liberty, and might go whither I would.
Then I was brought into a great hall, where the Protector's gentlemen were to dine. I asked them what they brought me thither for. They said it was by the Protector's order, that I might dine with them. I bid them let the Protector know that I would not eat of his bread, nor drink of his drink. When he heard this he said, "Now I see there is a people risen that I cannot win with gifts or honours, offices or places; but all other sects and people I can." It was told him again that we had forsaken our own possessions; and were not like to look for such things from him.

Source: The Ordeal of Change (1963), Ch. 11: "Brotherhood"
Context: It is easier to love humanity as a whole than to love one's neighbor. There may even be a certain antagonism between love of humanity and love of neighbor; a low capacity for getting along with those near us often goes hand in hand with a high receptivity to the idea of the brotherhood of men. About a hundred years ago a Russian landowner by the name of Petrashevsky recorded a remarkable conclusion: "Finding nothing worthy of my attachment either among women or among men, I have vowed myself to the service of mankind." He became a follower of Fourier, and installed a phalanstery on his estate. The end of the experiment was sad, but what one might perhaps have expected: the peasants — Petrashevsky's neighbors-burned the phalanstery.
Some of the worst tyrannies of our day genuinely are "vowed" to the service of mankind, yet can function only by pitting neighbor against neighbor. The all-seeing eye of a totalitarian regime is usually the watchful eye of the next-door neighbor. In a Communist state love of neighbor may be classed as counter-revolutionary.

The Autobiography of William Carlos Williams (1951), Ch. 54: The Practice
General sources
Context: What is the use of reading the common news of the day, the tragic deaths and abuses of daily living, when for over half a lifetime we have known that they must have occurred just as they have occurred given the conditions that cause them? There is no light in it. It is trivial fill-gap. We know the plane will crash, the train be derailed. And we know why. No one cares, no one can care. We get the news and discount it, we are quite right in doing so. It is trivial. But the hunted news I get from some obscure patients' eyes is not trivial. It is profound: whole academies of learning, whole ecclesiastical hierarchies are founded upon it and have developed what they call their dialectic upon nothing else, their lying dialectics. A dialectic is any arbitrary system, which, since all systems are mere inventions, is necessarily in each case a false premise, upon which a closed system is built shutting out those who confine themselves to it from the rest of the world. All men one way or another use a dialectic of some sort into which they are shut, whether it be an Argentina or a Japan. So each group is maimed. Each is enclosed in a dialectic cloud, incommunicado, and for that reason we rush into wars and prides of the most superficial natures.
Do we not see that we are inarticulate? That is what defeats us.

The Law of Mind (1892)
Context: A difficulty which confronts the synechistic philosophy is this. In considering personality, that philosophy is forced to accept the doctrine of a personal God; but in considering communication, it cannot but admit that if there is a personal God, we must have a direct perception of that person and indeed be in personal communication with him. Now, if that be the case, the question arises how it is possible that the existence of this being should ever have been doubted by anybody. The only answer that I can at present make is that facts that stand before our face and eyes and stare us in the face are far from being, in all cases, the ones most easily discerned. That has been remarked since time immemorial.

Beautiful
Song lyrics, Surprise (2006)
Context: Little kid dancin' in the grass, legs like rubber band.
It's summertime, summertime. There's a line at the candy stand.
Keep an eye on them children, eye on them children in the pool.
You'd better keep an eye on them children, eye on them children in the pool.

Interviewedby Lee Clayton, "Welcome into Pelé's World" in Daily Mail [England] (27 May 2006)
Context: Bobby Moore — he defended like a lord. Let me tell you about this man. When I played, I would face up to a defender, I would beat him with my eyes, send him the wrong way; I would look one way and then go the other. Defenders would just kick me in frustration. They would foul me because they couldn't stop me, or because I would confuse them with my movement. I would move my eyes, my legs or my body, but not always the ball. They would follow my move, but not Bobby, not ever. He would watch the ball, he would ignore my eyes and my movement and then, when he was ready and his balance was right, he would take the ball, always hard, always fair. He was a gentleman and an incredible footballer.

Ordinary Men and Women
Naked Lunch (1959)
Context: Benway: Did I ever tell you about the man who taught his asshole to talk? His whole abdomen would move up and down you dig farting out the words. It was unlike anything I ever heard. This ass talk had sort of a gut frequency. It hit you right down there like you gotta go. You know when the old colon gives you the elbow and it feels sorta cold inside, and you know all you have to do is turn loose? Well this talking hit you right down there, a bubbly, thick stagnant sound, a sound you could smell. This man worked for a carnival you dig, and to start with it was like a novelty ventriliquist act. Real funny, too, at first. He had a number he called “The Better ‘Ole” that was a scream, I tell you. I forget most of it but it was clever. Like, “Oh I say, are you still down there, old thing?” “Nah I had to go relieve myself.” After a while the ass start talking on its own. He would go in without anything prepared and his ass would ad-lib and toss the gags back at him every time. Then it developed sort of teeth-like little raspy in-curving hooks and started eating. He thought this was cute at first and built an act around it, but the asshole would eat its way through his pants and start talking on the street, shouting out it wanted equal rights. It would get drunk, too, and have crying jags nobody loved it and it wanted to be kissed same as any other mouth. Finally it talked all the time day and night, you could hear him for blocks screaming at it to shut up, and beating it with his fist, and sticking candles up it, but nothing did any good and the asshole said to him: “It’s you who will shut up in the end. Not me. Because we don't need you around here any more. I can talk and eat and shit.” After that he began waking up in the morning with a transparent jelly like a tadpole’s tail all over his mouth. This jelly was what the scientists call un-D. T., Undifferentiated Tissue, which can grow into any kind of flesh on the human body. He would tear it off his mouth and the pieces would stick to his hands like burning gasoline jelly and grow there, grow anywhere on him a glob of it fell. So finally his mouth sealed over, and the whole head would have have amputated spontaneous — (did you know there is a condition occurs in parts of Africa and only among Negroes where the little toe amputates spontaneously?) — except for the eyes you dig. That's one thing the asshole couldn’t do was see. It needed the eyes. But nerve connections were blocked and infiltrated and atrophied so the brain couldn’t give orders any more. It was trapped in the skull, sealed off. For a while you could see the silent, helpless suffering of the brain behind the eyes, then finally the brain must have died, because the eyes went out, and there was no more feeling in them than a crab’s eyes on the end of a stalk.

A Battle For Life (July 1958)
Context: Later the assistant chief surgeon told people that he had been a surgeon for eleven years, had seen not a few patients die and consequently had become quite cold and indifferent. He was interested only in diseases as such and had no feelings for his patients as people. But what Chiu Tsai-kang had said impressed him deeply. Even after he left the patient's room he thought it over for quite a long while. Here was a man awaiting death who had to clench his teeth to endure the searing pain of his whole body, but who constantly had the nation's steel production on his mind and who wholeheartedly desired to return to his furnace. In the past, he had read of people with such public spirit and unselfish character only in novels. He had regarded them as nothing but ideal, imaginary creations of literary writers. Now he has seen such a hero in the flesh with his own eyes.

Source: 1830s, Nature http://www.emersoncentral.com/nature.htm (1836), Ch. 1, Nature
Context: The charming landscape which I saw this morning, is indubitably made up of some twenty or thirty farms. Miller owns this field, Locke that, and Manning the woodland beyond. But none of them owns the landscape. There is a property in the horizon which no man has but he whose eye can integrate all the parts, that is, the poet. This is the best part of these men's farms, yet to this their warranty-deeds give no title. To speak truly, few adult persons can see nature. Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man, but shines into the eye and the heart of the child. The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth, becomes part of his daily food.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 165 -->
Context: !-- Every thought that enters the head of a child of 2-3 does so from the first in the form of a belief and not in the form of a hypothesis to be verified. Hence the very young child's almost systematic romancing as with others and to which one cannot yet give the name of pseudo-lie, so close is the connection between primitive romancing and assertive belief.
Hence finally, the pseudo-lie, which is a sort of romancing used for other people, and serving to pull the child out of any straight due to circumstances, from which he deems it perfectly natural to extricate himself by inventing a story. Just as, from the intellectual point of view the child will elude a difficult question by means of an improvised myth to which he will give momentary credence, so from the moral point of view, an embarrassing situation will give rise to a pseudo-lie. Nor does this involve anything more than an application of the general laws of primitive child thought, which is directed towards its own satisfaction rather than to objective truth. -->It is as his own mind comes into contact with others that truth will begin to acquire value in the child's eyes and will consequently become a moral demand that can be made upon him. As long as the child remains egocentric, truth as such will fail to interest him and he will see no harm in transposing facts in accordance with his desires.

Statements about a reverie in 1854 (1890), as quoted in "The Experimental Basis of Kekulé's Valence Theory" by Erwin N. Hiebert, in Journal of Chemical Education (1959)<!-- , 36, pp. 321-328 -->
Context: I fell into a reverie, and lo, the atoms were gamboling before my eyes. Whenever, hitherto, these diminutive beings had appeared to me, they had always been in motion. Now, however, I saw how, frequently, two smaller atoms united to form a pair: how a larger one embraced the two smaller ones; how still larger ones kept hold of three or even four of the smaller: whilst the whole kept whirling in a giddy dance. I saw how the larger ones formed a chain, dragging the smaller ones after them but only at the ends of the chains.

Source: A Brief Guide to the Standard Object Modeling Language, 2004, p. 2

Address at the Rameswaram Temple on Real Worship
Context: A rich man had a garden and two gardeners. One of these gardeners was very lazy and did not work; but when the owner came to the garden, the lazy man would get up and fold his arms and say, "How beautiful is the face of my master", and dance before him. The other gardener would not talk much, but would work hard, and produce all sorts of fruits and vegetables which he would carry on his head to his master who lived a long way off. Of these two gardeners, which would be the more beloved of his master? Shiva is that master, and this world is His garden, and there are two sorts of gardeners here; the one who is lazy, hypocritical, and does nothing, only talking about Shiva's beautiful eyes and nose and other features; and the other, who is taking care of Shiva's children, all those that are poor and weak, all animals, and all His creation. Which of these would be the more beloved of Shiva? Certainly he that serves His children. He who wants to serve the father must serve the children first. He who wants to serve Shiva must serve His children — must serve all creatures in this world first. It is said in the Shâstra that those who serve the servants of God are His greatest servants. So you will bear this in mind.

Interviewedby Lee Clayton, "Welcome into Pelé's World" in Daily Mail [England] (27 May 2006)
Context: Bobby Moore — he defended like a lord. Let me tell you about this man. When I played, I would face up to a defender, I would beat him with my eyes, send him the wrong way; I would look one way and then go the other. Defenders would just kick me in frustration. They would foul me because they couldn't stop me, or because I would confuse them with my movement. I would move my eyes, my legs or my body, but not always the ball. They would follow my move, but not Bobby, not ever. He would watch the ball, he would ignore my eyes and my movement and then, when he was ready and his balance was right, he would take the ball, always hard, always fair. He was a gentleman and an incredible footballer.

As translated in The Rambler No. 8 http://etext.lib.virginia.edu/etcbin/toccer-new2?id=Joh1Ram.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=8&division=div1 (14 April 1750) by Samuel Johnson
Let not sleep e'er close thy eyes
Without thou ask thyself: What have I omitted and what done?
Abstain thou if 'tis evil; persevere if good.
As translated by Fabre d'Olivet
Do not let sleep close your tired eyes until you have three times gone over the events of the day. 'What did I do wrong? What did I accomplish? What did I fail to do that I should have done?' Starting from the beginning, go through to the end. Then, reproach yourself for the things you did wrong, and take pleasure in the good things you did.
As quoted in Divine Harmony: The Life and Teachings of Pythagoras by John Strohmeier and Peter Westbrook. (1999)
The Golden Verses
Context: Let not sleep fall upon thy eyes till thou has thrice reviewed the transactions of the past day. Where have I turned aside from rectitude? What have I been doing? What have I left undone, which I ought to have done? Begin thus from the first act, and proceed; and, in conclusion, at the ill which thou hast done, be troubled, and rejoice for the good.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 112

Source: The Persians (472 BC), lines 818–820 (tr. S. G. Benardete)

Source: Oresteia (458 BC), Agamemnon, lines 790–794 (tr. E. D. A. Morshead)

"The Bat," ll. 5-10
Open House (1941)
Context: He loops in crazy figures half the night
Among the trees that face the corner light.
But when he brushes up against a screen,
We are afraid of what our eyes have seen:
For something is amiss or out of place
When mice with wings can wear a human face.

Black Boy (1945)

Japan, the Beautiful and Myself (1969)
Context: The Zen disciple sits for long hours silent and motionless, with his eyes closed. Presently he enters a state of impassivity, free from all ideas and all thoughts. He departs from the self and enters the realm of nothingness. This is not the nothingness or the emptiness of the West. It is rather the reverse, a universe of the spirit in which everything communicates freely with everything, transcending bounds, limitless. There are of course masters of Zen, and the disciple is brought toward enlightenment by exchanging questions and answers with his master, and he studies the scriptures. The disciple must, however, always be lord of his own thoughts, and must attain enlightenment through his own efforts. And the emphasis is less upon reason and argument than upon intuition, immediate feeling. Enlightenment comes not from teaching but through the eye awakened inwardly. Truth is in "the discarding of words", it lies "outside words". And so we have the extreme of "silence like thunder", in the Vimalakirti Nirdesa Sutra.

Seabiscuit (2003)
Context: He was a small horse, barely fifteen hands. He was hurting, too. There was a limp in his walk, a wheezing when he breathed. Smith didn't pay attention to that, he was looking the horse in the eye.

Letter to Sir Frederick Pollock (23 August 1895); reported in Holmes-Pollock Letters: The Correspondence of Mr. Justice Holmes and Sir Frederick Pollock (1961) edited by Mark De Wolfe Howe, Vol. 1, p. 60; also reported in The Mind and Faith of Justice Holmes: His Speeches, Essays, Letters, and Judicial Opinions (1954), p. 437.
1890s

The Eye of Spirit : An Integral Vision for a World Gone Slightly Mad (1997)
Context: An acknowledgment of the full spectrum of consciousness would profoundly alter the course of every one of the modern disciplines it touches — and that, of course, is an essential aspect of integral studies... A full-spectrum approach to human consciousness and behavior means that men and women have available to them a spectrum of knowing — a spectrum that includes, at the very least, the eye of flesh, the eye of mind, and the eye of spirit.

Choric Song, st. 1
The Lotos-Eaters (1832)

1770s, "Give me liberty, or give me death!" (1775)
Context: It is natural for man to indulge in the illusions of hope and pride. We are apt to shut our eyes against a painful truth, and listen to the song of that siren till she transforms us into beasts. Is this the part of wise men, engaged in a great and arduous struggle for liberty? Are we disposed to be the number of those who, having eyes, see not, and having ears, hear not, the things which so nearly concern their temporal salvation? For my part, whatever anguish of spirit it may cost, I am willing to know the whole truth; to know the worst, and to provide for it.

Book 1, Ch. 8.
The Histories

(p. 8)
The Greatest Show on Earth: The Evidence for Evolution (2009)
Context: Evolution is a fact. Beyond reasonable doubt, beyond serious doubt, beyond sane, informed, intelligent doubt, beyond doubt evolution is a fact. The evidence for evolution is at least as strong as the evidence for the Holocaust, even allowing for eye witnesses to the Holocaust. It is the plain truth that we are cousins of chimpanzees, somewhat more distant cousins of monkeys, more distant cousins still of aardvarks and manatees, yet more distant cousins of bananas and turnips... continue the list as long as desired.

Mont Saint Michel and Chartres (1904)
Context: The pathetic interest of the drama deepens with every new expression, but at least you can learn from it that your parents in the nineteenth century were not to blame for losing the sense of unity in art. As early as the fourteenth century, signs of unsteadiness appeared, and, before the eighteenth century, unity became only a reminiscence. The old habit of centralising a strain at one point, and then dividing and subdividing it, and distributing it on visible lines of support to a visible foundation, disappeared in architecture soon after 1500, but lingered in theology two centuries longer, and even, in very old-fashioned communities, far down to our own time; but its values were forgotten, and it survived chiefly as a stock jest against the clergy. The passage between the two epochs is as beautiful as the Slave of Michael Angelo; but, to feel its beauty, you should see it from above, as it came from its radiant source. Truth, indeed, may not exist; science avers it to be only a relation; but what men took for truth stares one everywhere in the eye and begs for sympathy.

Discourse on Voluntary Servitude (1548)
Context: Poor, wretched, and stupid peoples, nations determined on your own misfortune and blind to your own good! You let yourselves be deprived before your own eyes of the best part of your revenues; your fields are plundered, your homes robbed, your family heirlooms taken away. You live in such a way that you cannot claim a single thing as your own; and it would seem that you consider yourselves lucky to be loaned your property, your families, and your very lives. All this havoc, this misfortune, this ruin, descends upon you not from alien foes, but from the one enemy whom you yourselves render as powerful as he is, for whom you go bravely to war, for whose greatness you do not refuse to offer your own bodies unto death. He who thus domineers over you has only two eyes, only two hands, only one body, no more than is possessed by the least man among the infinite numbers dwelling in your cities; he has indeed nothing more than the power that you confer upon him to destroy you. Where has he acquired enough eyes to spy upon you, if you do not provide them yourselves? How can he have so many arms to beat you with, if he does not borrow them from you? The feet that trample down your cities, where does he get them if they are not your own? How does he have any power over you except through you? How would he dare assail you if he had no cooperation from you? What could he do to you if you yourselves did not connive with the thief who plunders you, if you were not accomplices of the murderer who kills you, if you were not traitors to yourselves? You sow your crops in order that he may ravage them, you install and furnish your homes to give him goods to pillage; you rear your daughters that he may gratify his lust; you bring up your children in order that he may confer upon them the greatest privilege he knows — to be led into his battles, to be delivered to butchery, to be made the servants of his greed and the instruments of his vengeance; you yield your bodies unto hard labor in order that he may indulge in his delights and wallow in his filthy pleasures; you weaken yourselves in order to make him the stronger and the mightier to hold you in check.

"God's Mother", Glass, Irony, and God, New Directions (New York, NY), 1995.

Book One in 'Nikanor Ivanovich's Dream', B/O
The Master and Margarita (1967)
Context: The tongue can conceal the truth, but the eyes never! You're asked an unexpected question, you don't even flinch, it takes just a second to get yourself under control, you know just what you have to say to hide the truth, and you speak very convincingly, and nothing in your face twitches to give you away. But the truth, alas, has been disturbed by the question, and it rises up from the depths of your soul to flicker in your eyes and all is lost.

Order of the Day (2 June 1944), a message to troops before the Normandy landings http://www.3ad.com/history/wwll/feature.pages/d.day.letters.htm, reported in Franklin Watts, Voices of History (1945), p. 260
1940s
Context: Soldiers, Sailors and Airmen of the Allied Expeditionary Force!
You are about to embark upon the Great Crusade, toward which we have striven these many months. The eyes of the world are upon you. The hopes and prayers of liberty-loving people everywhere march with you. In company with our brave Allies and brothers-in-arms on other Fronts, you will bring about the destruction of the German war machine, the elimination of Nazi tyranny over the oppressed peoples of Europe, and security for ourselves in a free world.
Your task will not be an easy one. Your enemy is well trained, well equipped and battle hardened. He will fight savagely.
But this is the year 1944! Much has happened since the Nazi triumphs of 1940-41. The United Nations have inflicted upon the Germans great defeats, in open battle, man-to-man. Our air offensive has seriously reduced their strength in the air and their capacity to wage war on the ground. Our Home Fronts have given us an overwhelming superiority in weapons and munitions of war, and placed at our disposal great reserves of trained fighting men. The tide has turned! The free men of the world are marching together to Victory!
I have full confidence in your courage and devotion to duty and skill in battle.
We will accept nothing less than full Victory! Good luck! And let us beseech the blessing of Almighty God upon this great and noble undertaking.

Professor Van Helsing to Dr. Seward
Dracula (1897)
Context: You reason well, and your wit is bold, but you are too prejudiced. You do not let your eyes see nor your ears hear, and that which is outside your daily life is not of account to you. Do you not think that there are things which you cannot understand, and yet which are, that some people see things that others cannot? But there are things old and new which must not be contemplated by men's eyes, because they know, or think they know, some things which other men have told them. Ah, it is the fault of our science that it wants to explain all, and if it explain not, then it says there is nothing to explain. But yet we see around us every day the growth of new beliefs, which think themselves new, and which are yet but the old, which pretend to be young, like the fine ladies at the opera.

Why Do Religions Teach Love and Yet Cause So Much War?
Context: If you are talking to me about your new car, you are the first person, I am the second person, and the car is the third person.
These pronouns actually represent three perspectives that human beings can take when they talk about the world or attempt to know the world... The fascinating part is that these three perspectives might actually give rise to art, morals, and science. Or the Beautiful, the Good, and the True: the Beauty that is in the eye (or the "I") of the beholder; the Good or moral actions that can exist between you and me as a "we"; and the objective Truth about third-person objects (or "its") that you and I might discover: hence, art ("I"), morals ("we"), and science ("it").

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 95 -->
Context: The discussion of the game of marbles seems to have led us into rather deep waters. But in the eyes of children the history of the game of marbles has quite as much importance as the history of religion or of forms of government. It Is a history, moreover, that is magnificently spontaneous; and it was therefore perhaps not entirely useless to seek to throw light on the child's judgment of moral value by a preliminary study of the social behaviour of children amongst themselves.

"A Defence of Baby-Worship"
The Defendant (1901)
Context: The most unfathomable schools and sages have never attained to the gravity which dwells in the eyes of a baby of three months old. It is the gravity of astonishment at the universe, and astonishment at the universe is not mysticism, but a transcendent common-sense. The fascination of children lies in this: that with each of them all things are remade, and the universe is put again upon its trial. As we walk the streets and see below us those delightful bulbous heads, three times too big for the body, which mark these human mushrooms, we ought always primarily to remember that within every one of these heads there is a new universe, as new as it was on the seventh day of creation. In each of those orbs there is a new system of stars, new grass, new cities, a new sea.

An Essay on the Beautiful
Context: The sensitive eye can never be able to survey, the orb of the sun, unless strongly endued with solar fire, and participating largely of the vivid ray. Everyone therefore must become divine, and of godlike beauty, before he can gaze upon a god and the beautiful itself. Thus proceeding in the right way of beauty he will first ascend into the region of intellect, contemplating every fair species, the beauty of which he will perceive to be no other than ideas themselves; for all things are beautiful by the supervening irradiations of these, because they are the offspring and essence of intellect. But that which is superior to these is no other than the fountain of good, everywhere widely diffusing around the streams of beauty, and hence in discourse called the beautiful itself because beauty is its immediate offspring. But if you accurately distinguish the intelligible objects you will call the beautiful the receptacle of ideas; but the good itself, which is superior, the fountain and principle of the beautiful; or, you may place the first beautiful and the good in the same principle, independent of the beauty which there subsists.

"Winter", p. 5
The Land (1926)
Context: The country habit has me by the heart,
For he's bewitched for ever who has seen,
Not with his eyes but with his vision, Spring
Flow down the woods and stipple leaves with sun,
As each man knows the life that fits him best,
The shape it makes in his soul, the tune, the tone,
And after ranging on a tentative flight
Stoops like the merlin to the constant lure.

IV, p. 25.
The Ship in the Desert (1875)
Context: I only saw her as she pass'd —
A great, sad beauty, in whose eyes
Lay all the loves of Paradise....
You shall not know her — she who sat
Unconscious in my heart all time
I dream'd and wove this wayward rhyme,
And loved and did not blush thereat.

The Great Movies II (2005), p. 94
Context: It's said that Chaplin wanted you to like him, but Keaton didn't care. I think he cared, but was too proud to ask. His films avoid the pathos and sentiment of the Chaplin pictures, and usually feature a jaunty young man who sees an objective and goes for it in the face of the most daunting obstacles. Buster survives tornados, waterfalls, avalanches of boulders, and falls from great heights, and never pauses to take a bow: He has his eye on his goal. And his movies, seen as a group, are like a sustained act of optimism in the face of adversity; surprising, how without asking, he earns our admiration and tenderness.
Because he was funny, because he wore a porkpie had, Keaton's physical skills are often undervalued … no silent star did more dangerous stunts than Buster Keaton. Instead of using doubles, he himself doubled for his actors, doing their stunts as well as his own.

Source: Shade's Children (1997), p. 9.
Context: Gold-Eye's Change Vision suddenly gripped him, showing him a picture of the unpleasantly close future, the soon-to-be-now.
Doors slid open at each end of the carriage, forced apart by metal-gauntleted hands four times the size of Gold-Eye's own. Fog no longer fell in lazy swirls, but danced and spiraled crazily as huge shapes lumbered in, moving to the pile of blankets...
Gold-Eye didn't wait to see more. He came out of the vision and took the escape route he'd planned months before, when he'd first found the carriage. Lifting a trapdoor in the floor, he dropped down, down to the cold steel rails.

What I Didn't Find in Africa (2003)
Context: For reasons that are understandable, the embassy staff has always kept a close eye on Niger's uranium business. I was not surprised, then, when the ambassador told me that she knew about the allegations of uranium sales to Iraq — and that she felt she had already debunked them in her reports to Washington. Nevertheless, she and I agreed that my time would be best spent interviewing people who had been in government when the deal supposedly took place, which was before her arrival.

The Twelve Beguines

1900s, The Moral Equivalent of War (1906)
Context: In modern eyes, precious though wars may be they must not be waged solely for the sake of the ideal harvest. Only when forced upon one, is a war now thought permissible.
It was not thus in ancient times. The earlier men were hunting men, and to hunt a neighboring tribe, kill the males, loot the village and possess the females, was the most profitable, as well as the most exciting, way of living. Thus were the more martial tribes selected, and in chiefs and peoples a pure pugnacity and love of glory came to mingle with the more fundamental appetite for plunder.
Modern war is so expensive that we feel trade to be a better avenue to plunder; but modern man inherits all the innate pugnacity and all the love of glory of his ancestors. Showing war's irrationality and horror is of no effect on him. The horrors make the fascination. War is the strong life; it is life in extremis; war taxes are the only ones men never hesitate to pay, as the budgets of all nations show us.

The Wild Flag (1943)
Context: Each delegate brought the flag of his homeland with him-each, that is, except the delegate from China. When the others asked him why he had failed to bring a flag, he said that he had discussed the matter with another Chinese survivor, an ancient and very wise man, and that between them they had concluded that they would not have any cloth flag for China anymore.
'What kind of flag do you intend to have?' asked the delegate from Luxembourg. The Chinese delegate blinked his eyes and produced a shoebox, from which he drew a living flower which looked very like an iris. 'What is that?' they all inquired, pleased with the sight of so delicate a symbol.
'That,' said the Chinese, 'is a wild flag, Iris tectorum. In China we have decided to adopt this flag, since it is a convenient and universal device and very beautiful and grows everywhere in the moist places of the earth for all to observe and wonder at. I propose all countries adopt it, so that it will be impossible for us to insult each other's flag.

Guide for the Perplexed (c. 1190), Introduction
Context: Having concluded these introductory remarks I proceed to examine those expressions, to the true meaning of which, as apparent from the context, it is necessary to direct your attention. This book will then be a key admitting to places the gates of which would otherwise be closed. When the gates are opened and men enter, their souls will enjoy repose, their eyes will be gratified, and even their bodies, after all toil and labour, will be refreshed.

Interview with news24.com http://www.news24.com/News24/Technology/News/0,,2-13-1443_2102112,00.html (April 2007)

Quoted in Saving Nature's Legacy : Protecting and Restoring Biodiversity (1994) by Reed F. Noss, Allen Y. Cooperrider, and Rodger Schlickeisen, p. 338
Context: One final paragraph of advice: do not burn yourselves out. Be as I am — a reluctant enthusiast... a part-time crusader, a half-hearted fanatic. Save the other half of yourselves and your lives for pleasure and adventure. It is not enough to fight for the land; it is even more important to enjoy it. While you can. While it’s still here. So get out there and hunt and fish and mess around with your friends, ramble out yonder and explore the forests, climb the mountains, bag the peaks, run the rivers, breathe deep of that yet sweet and lucid air, sit quietly for a while and contemplate the precious stillness, the lovely, mysterious, and awesome space. Enjoy yourselves, keep your brain in your head and your head firmly attached to the body, the body active and alive, and I promise you this much; I promise you this one sweet victory over our enemies, over those desk-bound men and women with their hearts in a safe deposit box, and their eyes hypnotized by desk calculators. I promise you this; You will outlive the bastards.

No. 225.
The Tatler (1711–1714)
Context: At the same time that I think discretion the most useful talent a man can be master of, I look upon cunning to be the accomplishment of little, mean, ungenerous minds. Discretion points out the noblest ends to us, and pursues the most proper and laudable methods of attaining them: cunning has only private selfish aims, and sticks at nothing which may make them succeed. Discretion has large and extended views, and, like a well-formed eye, commands a whole horizon: cunning is a kind of short-sightedness, that discovers the minutest objects which are near at hand, but is not able to discern things at a distance. Discretion the more it is discovered, gives a greater authority to the person who possesses it: cunning, when it is once detected, loses its force, and makes a man incapable of bringing about even those events which he might have done had he passed only for a plain man. Discretion is the perfection of reason, and a guide to us in all the duties of life: cunning is a kind of instinct, that only looks out after our immediate interest and welfare. Discretion is only found in men of strong sense and good understandings, cunning is often to be met with in brutes themselves, and in persons who are but the fewest removes from them.

Source: The Crying of Lot 49 (1966), Chapter 3
Context: You don’t understand,” getting mad. “You guys, you’re like Puritans are about the Bible. So hung up with words, words. You know where that play exists, not in that file cabinet, not in any paperback you’re looking for, but—” a hand emerged from the veil of shower-steam to indicate his suspended head—“in here. That’s what I’m for. To give the spirit flesh. The words, who cares? They’re rote noises to hold line bashes with, to get past the bone barrier around an actor’s memory, right? But the reality is in this head. Mine. I’m the projector at the planetarium, all the closed little universe visible in the circle of that stage is coming out of my mouth, eyes, sometimes other orifices also.

"With or Without You"
Lyrics, The Joshua Tree (1987)
Context: See the stone set in your eyes, see the thorn twist in your side. I wait for you

Letter http://www.infomotions.com/etexts/literature/american/1700-1799/franklin-paris-247.txt to Abbé Morellet (1779).
Epistles
Context: We hear of the conversion of water into wine at the marriage in Cana as of a miracle. But this conversion is, through the goodness of God, made every day before our eyes. Behold the rain which descends from heaven upon our vineyards; there it enters the roots of the vines, to be changed into wine; a constant proof that God loves us, and loves to see us happy. The miracle in question was only performed to hasten the operation, under circumstances of present necessity, which required it.

Angelus (10 September 1978) http://www.vatican.va/holy_father/john_paul_i/angelus/documents/hf_jp-i_ang_10091978_en.html; in an audience with Philippine bishops on 28 September 1978, he further elaborated: According to tales told by ancient men to attain their political objectives "God is the Father." According to what we really know "God is the Mother."
Context: We are the objects of undying love on the part of God. We know: he has always his eyes open on us, even when it seems to be dark. He is our father; even more he is our mother. He does not want to hurt us, He wants only to do good to us, to all of us. If children are ill, they have additional claim to be loved by their mother. And we too, if by chance we are sick with badness, on the wrong track, have yet another claim to be loved by the Lord.

Book I, Ch. 1: The Eve of the War
The War of the Worlds (1898)
Context: No one would have believed in the last years of the nineteenth century that this world was being watched keenly and closely by intelligences greater than man's and yet as mortal as his own; that as men busied themselves about their various concerns they were scrutinised and studied, perhaps almost as narrowly as a man with a microscope might scrutinise the transient creatures that swarm and multiply in a drop of water. With infinite complacency men went to and fro over this globe about their little affairs, serene in their assurance of their empire over matter. It is possible that the infusoria under the microscope do the same... Yet, across the gulf of space, minds that are to our minds as ours are to those of the beasts that perish, intellects vast and cool and unsympathetic, regarded this earth with envious eyes, and slowly and surely drew their plans against us.

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.

"The Battle of New Orleans" (1936)
Context: p>Ole Hickory said we could take 'em by surprise,
If we didn't fire our muskets 'til we looked 'em in the eyes.
We held our fire 'til we seed their faces well,
Then we opened up our squirrel guns an' really gave 'em... well! Yeah, they ran through the briars an' they ran through the brambles
An' they ran through the bushes where the rabbits couldn't go.
They ran so fast that the hounds couldn't catch 'em
Down the Mississippi to the Gulf of Mexico.</p

The Canton, Ohio Speech, Anti-War Speech (1918)
Context: And now for all of us to do our duty! The clarion call is ringing in our ears and we cannot falter without being convicted of treason to ourselves and to our great cause.
Do not worry over the charge of treason to your masters, but be concerned about the treason that involves yourselves. Be true to yourself and you cannot be a traitor to any good cause on earth.
Yes, in good time we are going to sweep into power in this nation and throughout the world. We are going to destroy all enslaving and degrading capitalist institutions and re-create them as free and humanizing institutions. The world is daily changing before our eyes. The sun of capitalism is setting; the sun of socialism is rising. It is our duty to build the new nation and the free republic.

By That Lake Whose Gloomy Shore, st. 2.
Irish Melodies http://www.musicanet.org/robokopp/moore.html (1807–1834)

The Shakers.
Artemus Ward, His Book http://etext.lib.virginia.edu/etcbin/eafbin2/toccer-eaf?id=Weaf482&tag=public&data=/www/data/eaf2/private/texts&part=0 (1862)

The Hollow Men (1925)
Context: This is the dead land
This is cactus land
Here the stone images
Are raised, here they receive
The supplication of a dead man's hand
Under the twinkle of a fading star.
[... ]
The eyes are not here
There are no eyes here
In this valley of dying stars
In this hollow valley
This broken jaw of our lost kingdoms
In this last of meeting places
We grope together
And avoid speech
http://aduni.org/~heather/occs/honors/Notesonpoem.htm#fiftysevensixtyGathered on this beach of the tumid river
Sightless, unless
The eyes reappear http://aduni.org/~heather/occs/honors/Notesonpoem.htm#sixtyonesixtytwo
As the perpetual star
Multifoliate rose http://aduni.org/~heather/occs/honors/Notesonpoem.htm#sixtyfoursixtythree
Of death's twilight kingdom
The hope only
Of empty men.

Pegasus, St. 3 & 4, p. 181
The New Book of Days (1961)
Context: He could not be captured,
He could not be bought,
His running was rhythm,
His standing was thought;
With one eye on sorrow
And one eye on mirth,
He galloped in heaven
And gambolled on earth. And only the poet
With wings to his brain
Can mount him and ride him
Without any rein,
The stallion of heaven,
The steed of the skies,
The horse of the singer
Who sings as he flies.

Part Troll (2004)