Quotes about fact

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developerWorks Interviews: Tim Berners-Lee (podcast/audio plus transcript) http://www.ibm.com/developerworks/podcast/dwi/cm-int082206txt.html
Context: The fact that we're all connected, the fact that we've got this information space — does change the parameters. It changes the way people live and work. It changes things for good and for bad. But I think, in general, it's clear that most bad things come from misunderstanding, and communication is generally the way to resolve misunderstandings — and the Web's a form of communications — so it generally should be good. But I think, also, we have to watch whether we preserve the stability of the world — like we don't want to watch this phenomena like the stock market becoming unstable when it became computerized, for example.
We need to look at the whole society and think, "Are we actually thinking about what we're doing as we go forward, and are we preserving the really important values that we have in society? Are we keeping it democratic, and open, and so on?"

As quoted in Challenge of a Liberal Faith (1988), by George N. Marshall, Ch. 3 : A Contemporary Religion, p. 34
Context: I think that one of our most important tasks is to convince others that there's nothing to fear in difference; that difference, in fact, is one of the healthiest and most invigorating of human characteristics without which life would become meaningless. Here lies the power of the liberal way: not in making the whole world Unitarian, but in helping ourselves and others to see some of the possibilities inherent in viewpoints other than one's own; in encouraging the free interchange of ideas; in welcoming fresh approaches to the problems of life; in urging the fullest, most vigorous use of critical self-examination.

As quoted in Anarchism : A History Of Libertarian Ideas And Movements (2004) by George Woodcock
Variant: The poor of yesterday must not be poor tomorrow.
The Spirit of Revolt (1880)
Context: If on the morrow of the revolution, the masses of the people have only phrases at their service, if they do not recognize, by clear and blinding facts, that the situation has been transformed to their advantage, if the overthrow ends only in a change of persons and forumlae, nothing will have been achieved. … In order that the revolution should be something more than a word, in order that the reaction should not lead us back tomorrow to the situation of yesterday, the conquest of today must be worth the trouble of defending; the poor of yesterday must not be the poor today.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: The will to power which always emanates from individuals or from small minorities in society is in fact a most important driving force in history. The extent of its influence has up to now been regarded far too little, although it has frequently been the determining factor in the shaping of the whole of economic and social life.

This is one of the earliest known uses of the term "Lies, Damned Lies, and Statistics" which is often attributed to Mark Twain, who in his Autobiography (1924) in a passage probably written in Florence in 1904, attributes it to Benjamin Disraeli, perhaps because he thought him "The Wise Statesman" Courtney referred to. An even earlier incident has recently been located, in which Mrs Andrew Crosse (Cornelia Augusta Hewitt Crosse) states in "Old Memories Interviewed" (1892):
To My Fellow-Disciples at Saratoga Springs (1895)
Context: What a jolly awakening there will be some few years hence, when the inevitable argument of experience will show us a nation contradicting itself through the voices of its chosen representatives! The stupidest politician will sit up, rubbing his eyes. After all, facts are facts, and although we may quote one to another with a chuckle the words of the Wise Statesman, "Lies — damned lies — and statistics," still there are some easy figures the simplest must understand, and the astutest cannot wriggle out of. So we may be led to the serious consideration of change by the evolution of materials of conviction which those who run may read, though some who read may wish to run away from them.

pg. 360
Native Son (1940)

The Book of My Life (1930)
Context: What if one should address a word to the kings of the earth and say, "Not one of you but eats lice, flies, bugs, worms, fleas—nay the very filth of your servants! With what an attitude would they listen to such statements, though they be truths? What is this complacency then but an ignoring of conditions, a pretense of not being aware of what we know exists, or a will to set aside a fact by force? And so it is with everything else foul, vain, confused and untrue in our lives.

Youngstown Sheet & Tube Co. v. Sawyer, 343 U.S. 579 (1952) (concurring)
Judicial opinions

The Plan of Delano (1965)
Context: This is the beginning of a social movement in fact and not in pronouncements. We seek our basic, God-given rights as human beings. Because we have suffered — and are not afraid to suffer — in order to survive, we are ready to give up everything, even our lives, in our fight for social justice. We shall do it without violence because that is our destiny. To the ranchers, and to all those who opposes, we say, in the words of Benito Juárez: "El respeto al derecho ajeno es la paz." [Respect for another's right is the meaning of peace. ]

The American Credo: A Contribution toward the Interpretation of the National Mind (1920)
1920s
Context: The American of today, in fact, probably enjoys less personal liberty than any other man of Christendom, and even his political liberty is fast succumbing to the new dogma that certain theories of government are virtuous and lawful, and others abhorrent and felonious. Laws limiting the radius of his free activity multiply year by year: It is now practically impossible for him to exhibit anything describable as genuine individuality, either in action or in thought, without running afoul of some harsh and unintelligible penalty. It would surprise no impartial observer if the motto “In God we trust” were one day expunged from the coins of the republic by the Junkers at Washington, and the far more appropriate word, “verboten,” substituted. Nor would it astound any save the most romantic if, at the same time, the goddess of liberty were taken off the silver dollars to make room for a bas-relief of a policeman in a spiked helmet. Moreover, this gradual (and, of late, rapidly progressive) decay of freedom goes almost without challenge; the American has grown so accustomed to the denial of his constitutional rights and to the minute regulation of his conduct by swarms of spies, letter-openers, informers and agents provocateurs that he no longer makes any serious protest.

The World's Religions (1991)
Context: The people who first heard Jesus' disciples proclaiming the Good News were as impressed by what they saw as by what they heard. They saw lives that had been transformed--men and women who were ordinary in every way except for the fact that they seemed to have found the secret of living. They evinced a tranquility, simplicity, and cheerfulness that their hearers had nowhere else encountered. Here were people who seemed to be making a success of the enterprise everyone would like to succeed at--that of life itself.

Source: Native Son (1940), p. vii

Comparable to remarks of William Masters, in "Two Sex Researchers on the Firing Line" LIFE magazine (24 June 1966), p. 49: "Science by itself has no moral dimension. But it does seek to establish truth. And upon this truth morality can be built."
Variants:
Science does not have a moral dimension. It is like a knife. If you give it to a surgeon or a murderer, each will use it differently.
As quoted in Futurehype: The Myths of Technology Change (2009) by Robert B. Seidensticker
Science does not have a moral dimension. It is like a knife. If you give it to a surgeon or a murderer, each will use it differently. Should the knife have not been developed?
As quoted in Science & Society (2012) by Peter Daempfle, Ch. 6, p. 97<!-- also in Good Science, Bad Science, Pseudoscience, and Just Plain Bunk: How to Tell the Difference (2013) by Peter Daempfle, Ch. 9, p. 166 -->
Responsible Scientific Investigation and Application (1976)
Context: One of the most disconcerting issues of our time lies in the fact that modern science, along with miracle drugs and communications satellites, has also produced nuclear bombs. What makes it even worse, science has utterly failed to provide an answer on how to cope with them. As a result, science and scientists have often been blamed for the desperate dilemma in which mankind finds itself today.
Science, all by itself, has no moral dimension. The same poison-containing drug which cures when taken in small doses, may kill when taken in excess. The same nuclear chain reaction that produces badly needed electrical energy when harnessed in a reactor, may kill thousands when abruptly released in an atomic bomb. Thus it does not make sense to ask a biochemist or a nuclear physicist whether his research in the field of toxic substances or nuclear processes is good or bad for mankind. In most cases the scientist will be fully aware of the possibility of an abuse of his discoveries, but aside from his innate scientific curiosity he will be motivated by a deep-seated hope and belief that something of value for his fellow man may emerge from his labors.
The same applies to technology, through which most advances in the natural sciences are put to practical use.

Science and the Unseen World (1929)
Context: If our so-called facts are changing shadows, they are shadows cast by the light of constant truth. So too in religion we are repelled by that confident theological doctrine... but we need not turn aside from the measure of light that comes into our experience showing us a Way through the unseen world.<!--IX, p.91

Peace and the Public Mind (1935)
Context: The fact that men are naturally quarrelsome is presumed to be an argument against such institutions as the League. But it is precisely the fact of the natural pugnacity of man that makes such institutions necessary. If men were naturally and easily capable of being their own judges, always able to see the other's case, never got into panics, never lost their heads, never lost their tempers and called it patriotism — why, then we should not want a League. But neither should we want in that case most of our national apparatus of government either — parliaments, congresses, courts, police, ten commandments. These are all means by which we deal with the unruly element in human nature.

First State of the Union Address (1889)
Context: When and under what conditions is the black man to have a free ballot? When is he in fact to have those full civil rights which have so long been his in law? When is that equality of influence which our form of government was intended to secure to the electors to be restored? This generation should courageously face these grave questions, and not leave them as a heritage of woe to the next. The consultation should proceed with candor, calmness, and great patience, upon the lines of justice and humanity, not of prejudice and cruelty. No question in our country can be at rest except upon the firm base of justice and of the law.

What I Saw in America (1922)
Context: The truth is that prohibitions might have done far less harm as prohibitions, if a vague association had not arisen, on some dark day of human unreason, between prohibition and progress. And it was the progress that did the harm, not the prohibition. Men can enjoy life under considerable limitations, if they can be sure of their limited enjoyments; but under Progressive Puritanism we can never be sure of anything. The curse of it is not limitation; it is unlimited limitation. The evil is not in the restriction; but in the fact that nothing can ever restrict the restriction. The prohibitions are bound to progress point by point; more and more human rights and pleasures must of necessity be taken away; for it is of the nature of this futurism that the latest fad is the faith of the future, and the most fantastic fad inevitably makes the pace. Thus the worst thing in the seventeenth-century aberration was not so much Puritanism as sectarianism. It searched for truth not by synthesis but by subdivision. It not only broke religion into small pieces, but it was bound to choose the smallest piece.

"Fads and Public Opinion"

"The Painter in the Press", X magazine, Vol. I, No.4 (October 1960).
Context: Art on the other hand speaks to us of resignation and rejoicing in reality, and does so through a transformation of our experience of the world into an order wherein all facts become joyous; the more terrible the material the greater the artistic triumph. This has nothing at all to do with "a constant awareness of the problems of our time" or any other vague public concern. It is a transformation that is mysterious, personal and ethical. And the moral effect of art is only interesting when considered in the particular. For it is always the reality of the particular that provides the occasion and the spring of art — it is always "those particular trees/ that caught you in their mysteries" or the experience of some loved object. Not that the matter rests here. It is the transcendent imagination working on this material that releases the mysterious energies which move and speak of deepest existence.

Source: Infinite in All Directions (1988), Ch. 1 : In Praise of Diversity
Context: There is no easy solution to the conflict between fundamentalist Christian dogma and the facts of biological evolution. I am not saying that the conflict could have been altogether avoided. I am saying only that the conflict was made more bitter and more damaging, both to religion and to science, by the dogmatic and self-righteousness of scientists. What was needed was a little more human charity, a little more willingness to listen rather than to lay down the law, a little more humility. Scientists stand in need of these Christian virtues just as much as preachers do.

Chapter: Helvidius Number IV http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=1910&chapter=112553&layout=html&Itemid=27 in: The Pacificus-Helvidius Debates of 1793-1794: Toward the Completion of the American Founding, edited with and Introduction by Morton J. Frisch (Indianapolis: Liberty Fund, 2007)
Context: In no part of the constitution is more wisdom to be found than in the clause which confides the question of war or peace to the legislature, and not to the executive department. Beside the objection to such a mixture of heterogeneous powers: the trust and the temptation would be too great for any one man: not such as nature may offer as the prodigy of many centuries, but such as may be expected in the ordinary successions of magistracy. War is in fact the true nurse of executive aggrandizement. In war a physical force is to be created, and it is the executive will which is to direct it. In war the public treasures are to be unlocked, and it is the executive hand which is to dispense them. In war the honors and emoluments of office are to be multiplied; and it is the executive patronage under which they are to be enjoyed. It is in war, finally, that laurels are to be gathered, and it is the executive brow they are to encircle. The strongest passions, and most dangerous weaknesses of the human breast; ambition, avarice, vanity, the honorable or venial love of fame, are all in conspiracy against the desire and duty of peace.

Generation of Greatness (1957)
Context: The fact that civilization is becoming more intricate must not mean that we treat men for a longer period as immature. Does it not mean, perhaps, the opposite: that we must skillfully make them mature sooner, that we must find ways of handling the intricacy of our culture?

[O] : Introduction, 0.4
Semiotics and the Philosophy of Language (1984)
Context: Not every specific semiotics can claim to be like a natural science. In fact, every specific semiotics is at most a human science, and everybody knows how controversial such a notion still is. However, when cultural anthropology studies the kinship system in a certain society, it works upon a rather stable field of phenomena, can produce a theoretical object, and can make some prediction about the behavior of the members of this society. The same happens with a lexical analysis of the system of terms expressing kinship in the same society.

The Great Illusion (1910)
Context: The prosperity of a people depends upon such facts as the natural wealth of the country in which they live, their social discipline and industrial character, the result of generations, of centuries, it may be, of tradition. In addition it depends upon a special technical capacity for such-and-such a manufacture, a special aptitude for meeting the peculiarities of such-and-such a market, the efficient equipment of elaborately constructed workshops, and the existence of a population trained to given trades.

Source: The Future As History (1960), Chapter IV, Part 9, The Grand Dynamic of History, p. 209
Context: In an age which no longer waits patiently through this life for the rewards of the next, it is a crushing spiritual blow to lose one's sense of participation in mankind's journey, and to see only a huge milling-around, a collective living-out of lives with no larger purpose than the days which each accumulates. When we estrange ourselves from history we do not enlarge, we diminish ourselves, even as individuals. We subtract from our lives one meaning which they do in fact possess, whether we recognize it or not. We cannot help living in history. We can only fail to be aware of it. If we are to meet, endure, and transcend the trials and defeats of the future — for trials and defeats there are certain to be — it can only be from a point of view which, seeing the future as part of the sweep of history, enables us to establish our place in that immense procession in which is incorporated whatever hope humankind may have.

[Maurice Allais, La Crise mondiale d’aujourd’hui. Pour de profondes réformes des institutions financières et monétaires, Editions Clément Juglar, Paris, 1999, 74, 2-908735-11-3]

No. 78
The Federalist Papers (1787–1788)
Context: There is no position which depends on clearer principles, than that every act of a delegated authority, contrary to the tenor of the commission under which it is exercised, is void. No Legislative act, therefore, contrary to the Constitution, can be valid. To deny this, would be to affirm, that the deputy is greater than his principal; that the servant is above his master; that the Representatives of the People are superior to the People themselves; that men acting by virtue of powers, may do not only what their powers do not authorize, but what they forbid. If it be said that the Legislative body are themselves the constitutional judges of their own powers, and that the construction they put upon them is conclusive upon the other departments, it may be answered, that this cannot be the natural presumption, where it is not to be collected from any particular provisions in the Constitution. It is not otherwise to be supposed, that the Constitution could intend to enable the Representatives of the People to substitute their will to that of their constituents. It is far more rational to suppose, that the Courts were designed to be an intermediate body between the People and the Legislature, in order, among other things, to keep the latter within the limits assigned to their authority. The interpretation of the laws is the proper and peculiar province of the Courts. A Constitution is, in fact, and must be regarded by the Judges, as a fundamental law. It therefore belongs to them to ascertain its meaning, as well as the meaning of any particular Act proceeding from the Legislative body. If there should happen to be an irreconcilable variance between the two, that which has the superior obligation and validity ought, of course, to be preferred; or in other words, the Constitution ought to be preferred to the statute, the intention of the People to the intention of their agents. Nor does this conclusion by any means suppose a superiority of the Judicial to the Legislative power. It only supposes that the power of the People is superior to both; and that where the will of the Legislature, declared in its statutes, stands in opposition to that of the People, declared in the Constitution, the Judges ought to be governed by the latter rather than the former. They ought to regulate their decisions by the fundamental laws, rather than by those which are not fundamental. [... ] whenever a particular statute contravenes the Constitution, it will be the duty of the Judicial tribunals to adhere to the latter and disregard the former.

"The Century's Great Men in Science" in The 19th Century : A Review of Progress During the Past One Hundred Years in the Chief Departments of Human Activity (1901), published by G. P. Putnam's Sons.
Context: It is the man of science, eager to have his every opinion regenerated, his every idea rationalized, by drinking at the fountain of fact, and devoting all the energies of his life to the cult of truth, not as he understands it, but as he does not yet understand it, that ought properly to be called a philosopher. To an earlier age knowledge was power — merely that and nothing more; to us it is life and the summum bonum. Emancipation from the bonds of self, of one's own prepossessions, importunately sought at the hands of that rational power before which all must ultimately bow, — this is the characteristic that distinguishes all the great figures of nineteenth-century science from those of former periods.

On her emotions on learning she was the same age as a famous martyr of the White Rose anti-Nazi activist group, in Im toten Winkel - Hitlers Sekretärin (2002) [Blind Spot: Hitler's Secretary]
Context: Of course, the terrible things I heard from the Nuremberg Trials, about the six million Jews and the people from other races who were killed, were facts that shocked me deeply. But I wasn't able to see the connection with my own past. I was satisfied that I wasn't personally to blame and that I hadn't known about those things. I wasn't aware of the extent. But one day I went past the memorial plaque which had been put up for Sophie Scholl in Franz Josef Strasse, and I saw that she was born the same year as me, and she was executed the same year I started working for Hitler. And at that moment I actually sensed that it was no excuse to be young, and that it would have been possible to find things out.

Ethica, seu Scito Teipsum, Bk. 1; translation by D E Luscombe from Peter Abelard's Ethics (1971) p. 53
Context: In fact we say that an intention is good, that is, right in itself, but that an action does not bear any good in itself but proceeds from a good intention. Whence when the same thing is done by the same man at different times, by the diversity of his intention, however, his action is now said to be good, now bad.

Histories, IX, 37:7-39:7 (Loeb)
The Histories

The Education of Henry Adams (1907)
Context: Power when wielded by abnormal energy is the most serious of facts, and all Roosevelt's friends know that his restless and combative energy was more than abnormal.

The Last Word, Oxford University Press, 1997, pp. 130-131.
Context: In speaking of the fear of religion, I don’t mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehoods. I am talking about something much deeper—namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that.

Source: Attributed in posthumous publications, Einstein's God (1997), p. 89

Context: One of the most striking characteristics of this new modification of oxygen is its peculiar odor, and hence Schönbein calls it ozone, from a Greek verb signifying to smell. It frequently happens that a great discovery supplies the wanting links between a number of obscure facts, and thus adds quite as much to our knowledge by its indirect bearings as by the positive additions it makes to the general stock. So it has been with the discovery of ozone. Every one who has used an electrical machine must have noticed the peculiar smell which follows the electrical discharge. This was formerly supposed to be the odor of the electrical fluid itself; but as soon as ozone was discovered, the odor was recognized at once as belonging to this new agent, and it was soon ascertained that electricity is one of the most efficient means of modifying the oxygen of the air.

Address to the Society for Psychical Research (1897)
Context: Let me specially apply this general conception of the impossibility of predicting what secrets the universe may still hold, what agencies undivined may habitually be at work around us.
Telepathy, the transmission of thought and images directly from one mind to another without the agency of the recognized organs of sense, is a conception new and strange to science. To judge from the comparative slowness with which the accumulated evidence of our society penetrates the scientific world, it is, I think, a conception even scientifically repulsive to many minds. We have supplied striking experimental evidence; but few have been found to repeat our experiments, We have offered good evidence in the observation of spontaneous cases, — as apparitions at the moment of death and the like, — but this "evidence has failed to impress the scientific world in the same way as evidence less careful and less coherent has often done before. Our evidence is not confronted and refuted; it is shirked and evaded as though there were some great a priori improbability which absolved the world of science from considering it. I at least see no a priori improbability whatever. Our alleged facts might be true in all kinds of ways without contradicting any truth already known. I will dwell now on only one possible line of explanation, — not that I see any way of elucidating all the new phenomena I regard as genuine, but because it seems probable I may shed a light on some of those phenomena. All the phenomena of the universe are presumably in some way continuous; and certain facts, plucked as it were from the very heart of nature, are likely to be of use in our gradual discovery of facts which lie deeper still.

Familiar talks on science, Volume 2 (1900), p. 157
Nature's Miracles (1900)
Context: It is the province of the scientist to reveal the facts of nature as they now exist, and leave the rest to the speculation of the philosopher and the theologian. The growth of vegetation made it possible for animal and insect life to exist, and the earth teemed with both; first of an inferior kind, but later, as the conditions for a higher order of life were right, the higher order came with the improved conditions. In this way was the earth through countless ages of time prepared for man — God's highest creation.

VALIS (1981)
Context: We hypostasize information into objects. Rearrangement of objects is change in the content of the information; the message has changed. This is a language which we have lost the ability to read. We ourselves are a part of this language; changes in us are changes in the content of the information. We ourselves are information-rich; information enters us, is processed and is then projected outwards once more, now in an altered form. We are not aware that we are doing this, that in fact this is all we are doing.

Ch 1
A Canticle for Leibowitz (1959), Fiat Homo
Context: He had never seen a "Fallout," and he hoped he'd never see one. A consistent description of the monster had not survived, but Francis had heard the legends. He crossed himself and backed away from the hole. Tradition told that the Beatus Leibowitz himself had encountered a Fallout, and had been possessed by it for many months before the exorcism which accompanied his Baptism drove the fiend away.
Brother Francis visualized a Fallout as half-salamander, because, according to tradition, the thing was born in the Flame Deluge, and as half-incubus who despoiled virgins in their sleep, for, were not the monsters of the world still called "children of the Fallout"? That the demon was capable of inflicting all the woes which descended upon Job was recorded fact, if not an article of creed.

in a review of William Herschel's A Treatise on Sound, Quarterly Review, Vol. 44, No. 88 (January-February 1831), p. 476 http://books.google.com/books?id=742veo7MzswC&printsec=titlepage#PPA476,M1.
also quoted by Brewster himself in his Treatise on Optics http://books.google.com/books?id=opYAAAAAMAAJ&printsec=frontcover#PPR4,M1 and by Dionysius Lardner as frontispiece or presentation of his works (see for example: Popular lectures on science and art http://books.google.com/books?id=uZ9LAAAAMAAJ&pg=PA3, Cabinet Cyclopaedia http://books.google.com/books?id=5T43oHhqyxUC&pg=RA1-PT7).
Context: It is not easy to devise a cure for such a state of things (the declining taste for science). The most obvious remedy is to provide the educated classes with a series of works on popular and practical science, freed from mathematical symbols and technical terms, written in simple and perspicuous language, and illustrated by facts and experiments which are level to the capacity of ordinary minds.

A Theory of Roughness (2004)
Context: When you seek some unspecified and hidden property, you don't want extraneous complexity to interfere. In order to achieve homogeneity, I decided to make the motion end where it had started. The resulting motion biting its own tail created a distinctive new shape I call Brownian cluster. … Today, after the fact, the boundary of Brownian motion might be billed as a "natural" concept. But yesterday this concept had not occurred to anyone. And even if it had been reached by pure thought, how could anyone have proceeded to the dimension 4/3? To bring this topic to life it was necessary for the Antaeus of Mathematics to be compelled to touch his Mother Earth, if only for one fleeting moment.

Draft for a Statement of Human Obligation (1943)
Context: Anyone whose attention and love are really directed towards the reality outside the world recognizes at the same time that he is bound, both in public and private life, by the single and permanent obligation to remedy, according to his responsibilities and to the extent of his power, all the privations of soul and body which are liable to destroy or damage the earthly life of any human being whatsoever.
This obligation cannot legitimately be held to be limited by the insufficiency of power or the nature of the responsibilities until everything possible has been done to explain the necessity of the limitation to those who will suffer by it; the explanation must be completely truthful and must be such as to make it possible for them to acknowledge the necessity.
No combination of circumstances ever cancels this obligation. If there are circumstances which seem to cancel it as regards a certain man or category of men, they impose it in fact all the more imperatively.
The thought of this obligation is present to all men, but in very different forms and in very varying degrees of clarity. Some men are more and some are less inclined to accept — or to refuse — it as their rule of conduct.

Source: Science is Not Enough (1967), p. 28 - 29
Context: We puzzle as to whether the universe is bounded or extends forever; whether, indeed, it may only be one universe among many. We speculate as to whether our universe began in a vast explosion, whether it pulsates between utter compression and wide diffusion, whether it is self-renewing and thus unchanged forever. And we are humble.
But science teaches more than this. It continually reminds us that we are still ignorant and there is much to learn. Time and space are interconnected in strange ways; there is no absolute simultaneity. Within the atom occur phenomena concerning which visualization is futile, to which common sense, the guidance from our everyday experience, has no application, which yield to studies by equations that have no meaning except that they work. Mass and energy transform one into another, Gravitation, the solid rock on which Newton built, may be merely a property of the geometry of the cosmos. Life, as its details unfold before us, becomes ever more intricate, emphasizing more and more our wonder that its marvelous functioning could have been produced by chance and time. The human mind, merely in its chemical and physical aspects, takes on new inspiring attributes.
And what is the conclusion? He who follows science blindly, and who follows it alone, comes to a barrier beyond which he cannot see. He who would tell us with the authority of scholarship a complete story of why we exist, of our mission here, has a duty to speak convincingly in a world where men increasingly think for themselves. Exhortation needs to be revised, not to weaken its power, but to increase it, for men who are no longer in the third century. As this occurs, and on the essential and central core of faith, science will of necessity be silent.
But its silence will be the silence of humility, not the silence of disdain. A belief may be larger than a fact. A faith that is overdefined is the very faith most likely to prove inadequate to the great moments of life.

Chpt.2, p. 8
Principles of Geology (1832), Vol. 1
Context: The marks of former convulsions on every part of the surface of our planet are obvious and striking. The remains of marine animals imbedded in the solid strata are so abundant, that they may be expected to force themselves on the observation of every people who have made some progress in refinement; and especially where one class of men are expressly set apart from the rest for study and contemplation.... Those modern writers, who are disposed to disparage the former intellectual advancement and civilization of eastern nations, might concede some foundation of observed facts for the curious theories now under consideration, without indulging in exaggerated opinions of the progress of science; especially as universal catastrophes of the world, and exterminations of organic beings, in the sense in which they were understood by the Brahmin, are untenable doctrines.

"Gurdjieff" in Man, Myth and Magic : Encyclopedia of the Supernatural (1970) http://www.gurdjieff.org/travers1.htm
Context: It is clear from Gurdjieff's writings that hypnotism, mesmerism and various arcane methods of expanding consciousness must have played a large part in the studies of the Seekers of Truth. None of these processes, however, is to be thought of as having any bearing on what is called Black Magic, which, according to Gurdjieff, "has always one definite characteristic. It is the tendency to use people for some, even the best of aims, without their knowledge and understanding, either by producing in them faith and infatuation or by acting upon them through fear. There is, in fact, neither red, green nor yellow magic. There is "doing." Only "doing" is magic." Properly to realise the scale of what Gurdjieff meant by magic, one has to remember his continually repeated aphorism, "Only he who can be can do," and its corollary that, lacking this fundamental verb, nothing is "done," things simply "happen."

Source: Computing Machinery and Intelligence (1950), p. 451.
Context: The view that machines cannot give rise to surprises is due, I believe, to a fallacy to which philosophers and mathematicians are particularly subject. This is the assumption that as soon as a fact is presented to a mind all consequences of that fact spring into the mind simultaneously with it. It is a very useful assumption under many circumstances, but one too easily forgets that it is false. A natural consequence of doing so is that one then assumes that there is no virtue in the mere working out of consequences from data and general principles.

The Paris Review interview (1963)
Context: I do believe in this evolution of consciousness as the only thing which we can embark on, or in fact, willy-nilly, are embarked on; and along with that will go the spiritual discoveries and, I feel, the inexhaustible wonder that one feels, that opens more and more the more you know. It’s simply that this increasing knowledge constantly enlarges your kingdom and the capacity for admiring and loving the universe.

A Thanksgiving Sermon (1897)
Context: They thought the earth was flat—a little dishing if anything—that it was about five thousand years old, and that the stars were little sparkles made to beautify the night. The fact is that Christianity was in existence for fifteen hundred years before there was an astronomer in Christendom. No follower of Christ knew the shape of the earth.

1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: Fellow citizens, ours is no new-born zeal and devotion — merely a thing of this moment. The name of Abraham Lincoln was near and dear to our hearts in the darkest and most perilous hours of the republic. We were no more ashamed of him when shrouded in clouds of darkness, of doubt, and defeat than when we saw him crowned with victory, honor, and glory. Our faith in him was often taxed and strained to the uttermost, but it never failed. When he tarried long in the mountain; when he strangely told us that we were the cause of the war; when he still more strangely told us that we were to leave the land in which we were born; when he refused to employ our arms in defense of the Union; when, after accepting our services as colored soldiers, he refused to retaliate our murder and torture as colored prisoners; when he told us he would save the Union if he could with slavery; when he revoked the Proclamation of Emancipation of General Fremont; when he refused to remove the popular commander of the Army of the Potomac, in the days of its inaction and defeat, who was more zealous in his efforts to protect slavery than to suppress rebellion; when we saw all this, and more, we were at times grieved, stunned, and greatly bewildered; but our hearts believed while they ached and bled. Nor was this, even at that time, a blind and unreasoning superstition. Despite the mist and haze that surrounded him; despite the tumult, the hurry, and confusion of the hour, we were able to take a comprehensive view of Abraham Lincoln, and to make reasonable allowance for the circumstances of his position. We saw him, measured him, and estimated him; not by stray utterances to injudicious and tedious delegations, who often tried his patience; not by isolated facts torn from their connection; not by any partial and imperfect glimpses, caught at inopportune moments; but by a broad survey, in the light of the stern logic of great events, and in view of that divinity which shapes our ends, rough hew them how we will, we came to the conclusion that the hour and the man of our redemption had somehow met in the person of Abraham Lincoln. It mattered little to us what language he might employ on special occasions; it mattered little to us, when we fully knew him, whether he was swift or slow in his movements; it was enough for us that Abraham Lincoln was at the head of a great movement, and was in living and earnest sympathy with that movement, which, in the nature of things, must go on until slavery should be utterly and forever abolished in the United States.

Remarkable Guide to the Orchestra (2008)

Fourth Lecture, p. 70.
The Psychology of Man's Possible Evolution (1950)
Context: People who think they can control their negative emotions and manifest them when they want to, simply deceive themselves. Negative emotions depend on identification; if identification is destroyed in some particular case, they disappear. The strangest and most fantastic fact about negative emotions is that people actually worship them. I think that, for an ordinary mechanical man, the most difficult thing to realise is that his own and other people's negative emotions, have no value whatever and do not contain anything noble, anything beautiful or anything strong. In reality negative emotions contain nothing but weakness and very often the beginning of hysteria, insanity or crime. The only good thing about them is that, being quite useless and artificially created by imagination and identification, they can be destroyed without any loss. And this is the only chance of escape that man has.

Original in French: Comprenez-vous maintenant le lien qui existe entre la question des générations spontanées et ces grands problèmes que j'ai énumérés en commençant? Mais, messieurs, dans un pareil sujet, assez de poésie comme cela, assez de fantaisie et de solutions instinctives; il est temps que la science, la vraie méthode reprenne ses droits et les exerce. Il n'y a ici ni religion, ni philosophie, ni athéisme, ni matérialisme, ni spiritualisme qui tienne. Je pourrais même ajouter : Comme savant, peu m'importe. C'est une question de fait; je l'ai abordée sans idée préconçue, aussi prêt à déclarer, si l'expérience m'en avait imposé l'aveu, qu'il existe des générations spontanées, que je suis persuadé aujourd'hui que ceux qui les affirment ont un bandeau sur les veux.
Also found in Histoire du développement de la biologie, Volume 3, by Hendrik Cornelius Dirk de Wit (1994), PPUR presses polytechniques, p. 393
Soirées scientifiques de la Sorbonne (1864)
Context: Do you understand now the relationship between the question of spontaneous generation and the major problems that I listed in the beginning? But, gentlemen, in such a subject, rather than as poetry, pretty fancy and instinctive solutions, it is time for science, the true method resumes its duties and exercise. Here, it takes no religion, no philosophy, no atheism, no materialism, no spiritualism. I might even add: as a scholar, I do not mind. It is a matter of fact; I approached without a preconceived idea, too ready to declare, if the experiment had imposed upon me the confession, that there was a spontaneous generation, of which I am convinced today that those who assure it are blindfolded.

Introduction
The Culture of Cities (1938)
Context: The city is a fact in nature, like a cave, a run of mackerel or an ant-heap. But it is also a conscious work of art, and it holds within its communal framework many simpler and more personal forms of art. Mind takes form in the city; and in turn, urban forms condition mind.

Source: Freedom, Loyalty, Dissent (1954), p. 82, p. 88
Context: The fact is that censorship always defeats its own purpose, for it creates, in the end, the kind of society that is incapable of exercising real discretion,… In the long run it will create a generation incapable of appreciating the difference between independence of thought and subservience.

Torsten Manns interview <!-- pages 164-167 -->
Bergman on Bergman (1970)
Context: Well, we're grasping for two things at once. Partly for communion with others — that's the deepest instinct in us. And partly, we're seeking security. By constant communion with others we hope we shall be able to accept the horrible fact of our total solitude. We're always reaching out for new projects, new structure, new systems in order to abolish — partly or wholly — our insight into our loneliness. If it weren't so, religious systems would never arise.

On the Hydrogen bomb in a minority addendum http://honors.umd.edu/HONR269J/archive/GACReport491030.html (co-authored with I. I. Rabi) to an official General Advisory Committee report for the Atomic Energy Commission (30 October 1949)
Context: Such a weapon goes far beyond any military objective and enters the range of very great natural catastrophes. By its very nature it cannot be confined to a military objective but becomes a weapon which in practical effect is almost one of genocide. It is clear that the use of such a weapon cannot be justified on any ethical ground which gives a human being a certain individuality and dignity even if he happens to be a resident of an enemy country... The fact that no limits exist to the destructiveness of this weapon makes its very existence and the knowledge of its construction a danger to humanity as a whole. It is necessarily an evil thing considered in any light.

Ch. 1 : Experience as evidence http://www.marxists.org/reference/subject/philosophy/works/en/laing.htm
The Politics of Experience (1967)
Context: Even facts become fictions without adequate ways of seeing "the facts". We do not need theories so much as the experience that is the source of the theory. We are not satisfied with faith, in the sense of an implausible hypothesis irrationally held: we demand to experience the "evidence".
We can see other people's behaviour, but not their experience. This has led some people to insist that psychology has nothing to do with the other person's experience, but only with his behaviour.
The other person's behaviour is an experience of mine. My behaviour is an experience of the other. The task of social phenomenology is to relate my experience of the other's behaviour to the other's experience of my behaviour. Its study is the relation between experience and experience: its true field is inter-experience.

I Am A Dancer (1952)

1950's, On Being a Graphic Artist', 1953
Context: It may seem paradoxical to say that there are similarities between a poetical and a commercial mind, but it is a fact that both a poet and a businessman are constantly dealing with problems that are directly related to people and for which sensitivity is of prime importance. The business-like mind is sometimes described as being cold, sober, calculating, hard; but perhaps these are simply qualities that are necessary for dealing with people if one wants to achieve anything. One is always concerned with the mysterious, incalculable, dark, hidden aspects for which there is no easy formula, but which form essentially the same human element as that which inspires the poet.

On Polanski's The Pianist
Essays and reviews, The Meaning of Recognition (2005)
Context: Roman Polanski's new film The Pianist is a work of genius on every level, except, alas, for the press-pack promotional slogan attributed to the director himself. "The Pianist is a testimony to the power of music, the will to live, and the courage to stand against evil." If he actually said it, he flew in the face of his own masterpiece, which is a testimony to none of those things. In the Warsaw ghetto, the power of music, the will to live and the courage to stand against evil added up to very little, and The Pianist has the wherewithal to respect that sad fact and make sense of it. In the Warsaw ghetto, what counted was luck, and the luck had to be very good.

Introduction
Zen and the Art of Motorcycle Maintenance (1974)
Context: What follows is based on actual occurrences. Although much has been changed for rhetorical purposes, it must be regarded in its essence as fact. However, it should in no way be associated with that great body of factual information relating to orthodox Zen Buddhist practice. It's not very factual on motorcycles, either.

[Maurice Allais, L'anisotropie de l'espace. La nécessaire révision de certains postulats des théories contemporaines. Les données de l'expérience, Editions Clément Juglar, Paris, 1997, 640, 2-908735-09-1]
Original: L'anisotropie de l'espace. La nécessaire révision de certains postulats des théories contemporaines. Les données de l'expérience.

Inside Information
The Book on the Taboo Against Knowing Who You Are (1966)
Context: We do not "come into" this world; we come out of it, as leaves from a tree. As the ocean "waves," the universe "peoples." Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel it, but continue to be aware of themselves as isolated "egos" inside bags of skin.

Source: No Treason (1867–1870), No. VI: The Constitution of No Authority, p. 12–13
Context: It is true that the theory of our Constitution is, that all taxes are paid voluntarily; that our government is a mutual insurance company, voluntarily entered into by the people with each other; that each man makes a free and purely voluntary contract with all others who are parties to the Constitution, to pay so much money for so much protection, the same as he does with any other insurance company; and that he is just as free not to be protected, and not to pay any tax, as he is to pay a tax, and be protected.But this theory of our government is wholly different from the practical fact. The fact is that the government, like a highwayman, says to a man: Your money, or your life. And many, if not most, taxes are paid under the compulsion of that threat.The government does not, indeed, waylay a man in a lonely place, spring upon him from the road side, and, holding a pistol to his head, proceed to rifle his pockets. But the robbery is none the less a robbery on that account; and it is far more dastardly and shameful.The highwayman takes solely upon himself the responsibility, danger, and crime of his own act. He does not pretend that he has any rightful claim to your money, or that he intends to use it for your own benefit. He does not pretend to be anything but a robber. He has not acquired impudence enough to profess to be merely a "protector," and that he takes men's money against their will, merely to enable him to "protect" those infatuated travellers, who feel perfectly able to protect themselves, or do not appreciate his peculiar system of protection. He is too sensible a man to make such professions as these. Furthermore, having taken your money, he leaves you, as you wish him to do. He does not persist in following you on the road, against your will; assuming to be your rightful "sovereign," on account of the "protection" he affords you. He does not keep "protecting" you, by commanding you to bow down and serve him; by requiring you to do this, and forbidding you to do that; by robbing you of more money as often as he finds it for his interest or pleasure to do so; and by branding you as a rebel, a traitor, and an enemy to your country, and shooting you down without mercy, if you dispute his authority, or resist his demands. He is too much of a gentleman to be guilty of such impostures, and insults, and villainies as these. In short, he does not, in addition to robbing you, attempt to make you either his dupe or his slave.The proceedings of those robbers and murderers, who call themselves "the government," are directly the opposite of these of the single highwayman.In the first place, they do not, like him, make themselves individually known; or, consequently, take upon themselves personally the responsibility of their acts. On the contrary, they secretly (by secret ballot) designate some one of their number to commit the robbery in their behalf, while they keep themselves practically concealed.

"Physics and Reality" (1936), p. 61 http://books.google.com/books?id=Q1UxYzuI2oQC&lpg=PP1&pg=PA61#v=onepage&q&f=false
1950s, Out of My Later Years (1950)
Context: The very fact that the totality of our sense experience is such that by means of thinking (operations with concepts, and the creation and use of definite functional relations between them, and the coordination of sense experience to these concepts) it can be put in order, this fact is one which leaves us in awe, but which we shall never understand. One may say "the eternal mystery of the world is its comprehensibility."... In speaking here concerning "comprehensibility," the expression is used in its most modest sense. It implies: the production of some sort of order among sense impressions, this order being produced by the creation of general concepts, relations between these concepts, and by relations between the concepts and sense experience, these relations being determined in any possible manner. It is in this sense that the world of our sense experience is comprehensible. The fact that it is comprehensible is a miracle.

Notes Toward a Supreme Fiction (1942), It Must Give Pleasure
Variant: Beyond which thought could not progress as thought.
Context: The nothingness was a nakedness, a point,Beyond which fact could not progress as fact.
Thereon the learning of the man conceived
Once more night’s pale illuminations, goldBeneath, far underneath, the surface of
His eye and audible in the mountain of
His ear, the very material of his mind.</p

And that's a good description of a party, if it's done right.
The Bachelor Home Companion (1986)

The Liberals' Mistake (1987)
Context: All of us are responding to the fact there is no system that can keep any promises. Everybody is fighting each other under the illusion that it is the "other people" that are causing the problem. We don't realize that we are all in the same boat. We are all suffering from the absence of a system that can pull us together and assure us that the results of each person's work will come back to him and enhance his life in some way.
Neither Democrats nor Republicans today offer any vision of how we can overcome our present difficulties and build a more satisfying life. Both offer merely palliatives and, at best, a holding pattern. We have to look beyond the politicians to see a different future.

I. 2, 71b.9 sqq
Posterior Analytics

Source: I Am Legend (1954), Ch. 3
Context: Something black and of the night had come crawling out of the Middle Ages. Something with no framework or credulity, something that had been consigned, fact and figure, to the pages of imaginative literature. Vampires were passé; Summers’ idylls or Stoker’s melodramatics or a brief inclusion in the Britannica or grist for the pulp writer’s mill or raw material for the B-film factories. A tenuous legend passed from century to century.
Well, it was true.

SGU, Podcast #326, October 15th, 2011 http://www.theskepticsguide.org/podcast/sgu/326
The Skeptics' Guide to the Universe, Podcast, 2010s
Context: In fact, there are many altered brain states where people may have a very vivid experience, or at least a vivid memory of their experience, precisely because they have impaired brain function. When you start dropping some of the higher brain functions out of the loop, like reality testing and things like that, … things can seem hyper-real. That could actually be a sign of brain dysfunction. It's similar to … somebody who is stoned thinking that they are really profound.

Letter to the Democratic Convention (17 August 1884).
Context: A truly American sentiment recognizes the dignity of labor and the fact that honor lies in honest toil. Contented labor is an element of national prosperity. Ability to work constitutes the capital and the wage of labor the income of a vast number of our population, and this interest should be jealously protected. Our workingmen are not asking unreasonable indulgence, but as intelligent and manly citizens they seek the same consideration which those demand who have other interests at stake. They should receive their full share of the care and attention of those who make and execute the laws, to the end that the wants and needs of the employers and the employed shall alike be subserved and the prosperity of the country, the common heritage of both, be advanced.

Source: The Conquest of Fear (1921), Chapter III : God And His Self-Expression, § VIII
Context: I was to see myself as God's Self-Expression working with others who were also His Self-Expression to the same extent as I. It was in the fact of our uniting together to produce His Self-Expression that I was to look for my security. No one could effectively work against me while I was consciously trying to work with God. Moreover, it was probable that no one was working against me, or had any intention of working against me, but that my own point of view being wrong I had put the harmonious action of my life out of order. Suspicion always being likely to see what it suspects the chances were many that I was creating the very thing I suffered from.
This does not mean that in our effort to reproduce harmonious action we should shut our eyes to what is evidently wrong, or blandly ignore what is plainly being done to our disadvantage. Of course not! One uses all the common-sense methods of getting justice for oneself and protecting one's own interests. But it does mean that when I can no longer protect my own interests, when my affairs depend upon others far more than on myself — a condition in which we all occasionally find ourselves — I am not to fret myself, not to churn my spirit into nameless fears. I am not a free agent. Those with whom I am associated are not free agents. God is the one supreme command. He expresses Himself through me; He expresses Himself through them; we all.

1880s, Personal Memoirs of General U. S. Grant (1885)
Context: The winter of 1860-1 will be remembered by middle-aged people of to-day as one of great excitement. South Carolina promptly seceded after the result of the Presidential election was known. Other Southern States proposed to follow. In some of them the Union sentiment was so strong that it had to be suppressed by force. Maryland, Delaware, Kentucky and Missouri, all Slave States, failed to pass ordinances of secession; but they were all represented in the so-called congress of the so-called Confederate States. The Governor and Lieutenant-Governor of Missouri, in 1861, Jackson and Reynolds, were both supporters of the rebellion and took refuge with the enemy. The governor soon died, and the lieutenant-governor assumed his office; issued proclamations as governor of the State; was recognized as such by the Confederate Government, and continued his pretensions until the collapse of the rebellion. The South claimed the sovereignty of States, but claimed the right to coerce into their confederation such States as they wanted, that is, all the States where slavery existed. They did not seem to think this course inconsistent. The fact is, the Southern slave-owners believed that, in some way, the ownership of slaves conferred a sort of patent of nobility—a right to govern independent of the interest or wishes of those who did not hold such property. They convinced themselves, first, of the divine origin of the institution and, next, that that particular institution was not safe in the hands of any body of legislators but themselves.

Ch. 16.

Source: Language, Truth, and Logic (1936), p. 16.
Context: The criterion which we use to test the genuineness of apparent statements of fact is the criterion of verifiability. We say that a sentence is factually significant to any given person, if, and only if, he knows how to verify the proposition which it purports to express — that is, if he knows what observations would lead him, under certain conditions, to accept the proposition as being true, or reject it as being false.

Source: The Meaning of God in Human Experience (1912), Ch. XV : The Need of a God, p. 218.
Context: If I can reconcile myself to the certainty of death only by forgetting it, I am not happy. And if I can dispose of the fact of human misery about me only by shutting my thoughts as well as myself within my comfortable garden, I may assure myself that I am happy, but I am not. There is a skeleton in the closet of the universe, and I may at any moment be in the face of it. Happiness is inseparable from confidence in action; and confidence of action is inseparable from what the schoolmen called peace -- that is, poise of mind with reference to everything I may possibly encounter in the chances of fortune.
Now this perfect openness to experience is not possible if pain is the last word of pain. Unless there is something behind the fact of pain, some kind of mystery or problem in it whose solution shows the pain to be other than what it pretends, there is no happiness for man in this world or the next; for no matter how fair the world might in time become, the fact that it had been as bad as it is would remain an unbanishable misery, unbanishable by God or any other power.

"Four Romantic Words" in Words and Idioms : Studies in the English Language (1925), § VI
Context: The truth is that the phenomena of artistic production are still so obscure, so baffling, we are still so far from an accurate scientific and psychological knowledge of their genesis or meaning, that we are forced to accept them as empirical facts; and empirical and non-explanatory names are the names that suit them best. The complete explanation of any fact is the very last step in human thought; and it is reached, as I have said, if indeed it is ever reached, by the preliminary processes of recognition, designation, and definition. It is with these preliminary processes that our aesthetic criticism is still occupied.

Context: The last verse [In My Secret Life] completely got to me, about how we all have great ideals but in reality we end up conforming, following everyone else. We want to be stronger so we lead that life inside, thinking of ourselves as these great brave souls. I literally thought when I was 15 that I was a musical genius and I could change the world, but in fact you're not and you can't and you don't, and that realisation is almost heartbreaking.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Fourth Part.
Fourth Part of Narrative

"On the Conservation of Force" (1862), p. 278
Popular Lectures on Scientific Subjects (1881)
Context: Every great deed of which history tells us, every mighty passion which art can represent, every picture of manners, of civic arrangements, of the culture of peoples of distant lands or of remote times, seizes and interests us, even if there is no exact scientific connection among them. We continually find points of contact and comparison in our own conceptions and feelings; we get to know the hidden capacities and desires of the mind, which in the ordinary peaceful course of civilised life remain unawakened.
It is not to be denied that, in the natural sciences, this kind of interest is wanting. Each individual fact, taken by itself, can indeed arouse our curiosity or our astonishment, or be useful to us in its practical applications. But intellectual satisfaction we obtain only from a connection of the whole, just from its conformity with law.

On the Lisbon Treaty, in his blog, 25 June 2007, Valéry Giscard d'Estaing: Conclusions du Conseil européen de Bruxelles, 21 et 22 juin 2007 http://vge-europe.eu/index.php?post/2007/06/25/Conclusions-du-Conseil-europeen-de-Bruxelles-21-et-22-juin-2007, 25 June 2007.

Book II, 1107a.15
Nicomachean Ethics

Letter to his brother Rev. William N. Cleveland (7 November 1882); published in The Writings and Speeches of Grover Cleveland (1892), p. 534.
Context: I feel as if it were time for me to write to someone who will believe what I write.
I have been for some time in the atmosphere of certain success, so that I have been sure that I should assume the duties of the high office for which I have been named. I have tried hard, in the light of this fact, to appreciate properly the responsibilities that will rest upon me, and they are much, too much underestimated. But the thought that has troubled me is, can I well perform my duties, and in such a manner as to do some good to the people of the State? I know there is room for it, and I know that I am honest and sincere in my desire to do well; but the question is whether I know enough to accomplish what I desire.
The social life which seems to await me has also been a subject of much anxious thought. I have a notion that I can regulate that very much as I desire; and, if I can, I shall spend very little time in the purely ornamental part of the office. In point of fact, I will tell you, first of all others, the policy I intend to adopt, and that is, to make the matter a business engagement between the people of the State and myself, in which the obligation on my side is to perform the duties assigned me with an eye single to the interest of my employers. I shall have no idea of re-election, or any higher political preferment in my head, but be very thankful and happy I can serve one term as the people's Governor.

Source: The Monkey Grammarian (1974), Ch. 4
Ch. 4 -->
Context: Fixity is always momentary. But how can it always be so? If it were, it would not be momentary — or would not be fixity. What did I mean by that phrase? I probably had in mind the opposition between motion and motionlessness, an opposition that the adverb always designates as continual and universal: it embraces all of time and applies to every circumstance. My phrase tends to dissolve this opposition and hence represents a sly violation of the principle of identity. I say “sly” because I chose the word momentary as an adjectival qualifier of fixity in order to tone down the violence of the contrast between movement and motionlessness. A little rhetorical trick intended to give an air of plausibility to my violation of the rules of logic. The relations between rhetoric and ethics are disturbing: the ease with which language can be twisted is worrisome, and the fact that our minds accept these perverse games so docilely is no less cause for concern. We ought to subject language to a diet of bread and water if we wish to keep it from being corrupted and from corrupting us. (The trouble is that a-diet-of-bread-and-water is a figurative expression, as is the-corruption-of-language-and-its-contagions.) It is necessary to unweave (another metaphor) even the simplest phrases in order to determine what it is that they contain (more figurative expressions) and what they are made of and how (what is language made of? and most important of all, is it already made, or is it something that is perpetually in the making?). Unweave the verbal fabric: reality will appear. (Two metaphors.) Can reality be the reverse of the fabric, the reverse of metaphor — that which is on the other side of language? (Language has no reverse, no opposite faces, no right or wrong side.) Perhaps reality too is a metaphor (of what and/or of whom?). Perhaps things are not things but words: metaphors, words for other things. With whom and of what do word-things speak? (This page is a sack of word-things.) It may be that, like things which speak to themselves in their language of things, language does not speak of things or of the world: it may speak only of itself and to itself.

Speech to the Western Society of Engineers (18 September 1901); published in the Journal of the Western Society of Engineers (December 1901); republished with revisions by the author for the Annual Report of the Board of Regents of the Smithsonian Institution (1902) http://invention.psychology.msstate.edu/i/Wrights/library/Aeronautical.html
Context: The person who merely watches the flight of a bird gathers the impression that the bird has nothing to think of but the flapping of its wings. As a matter of fact this is a very small part of its mental labor. To even mention all the things the bird must constantly keep in mind in order to fly securely through the air would take a considerable part of the evening. If I take this piece of paper, and after placing it parallel with the ground, quickly let it fall, it will not settle steadily down as a staid, sensible piece of paper ought to do, but it insists on contravening every recognized rule of decorum, turning over and darting hither and thither in the most erratic manner, much after the style of an untrained horse. Yet this is the style of steed that men must learn to manage before flying can become an everyday sport. The bird has learned this art of equilibrium, and learned it so thoroughly that its skill is not apparent to our sight. We only learn to appreciate it when we try to imitate it.

Vol. I, p. 238
Joannis Kepleri Astronomi Opera Omnia, ed. Christian Frisch (1858)

Physics and Philosophy (1958)
Context: The words "position" and "velocity" of an electron... seemed perfectly well defined... and in fact they were clearly defined concepts within the mathematical framework of Newtonian mechanics. But actually they were not well defined, as seen from the relations of uncertainty. One may say that regarding their position in Newtonian mechanics they were well defined, but in their relation to nature, they were not. This shows that we can never know beforehand which limitations will be put on the applicability of certain concepts by the extension of our knowledge into the remote parts of nature, into which we can only penetrate with the most elaborate tools. Therefore, in the process of penetration we are bound sometimes to use our concepts in a way which is not justified and which carries no meaning. Insistence on the postulate of complete logical clarification would make science impossible. We are reminded... of the old wisdom that one who insists on never uttering an error must remain silent.

Our Christ : The Revolt of the Mystical Genius (1921)
Context: In point of fact there are two kinds sorts of mysticism, differing from one another as the ranting of drunkards from the language of illumined spirits. There is the muddled, stammering mysticism, and there is the mysticism luminous with truly ultimate ideas. On the one hand there are the empty dimness and darkness, the barren, chilling sentimentalism and mental debauchery, the foolishly grimacing but rigid phantasms of the Cabbala, of occultism, mysteriosophy and theosophy. We cannot draw too sharp a dividing line between these and the brightness, the simple sincerity, and healthy, rejuvenating strength of genuine mysticism, which takes the most precious gems from philosophy's treasure chest and displays them in the beauty of its own setting. Mysticism is in complete accord with the result, with the sum of philosophy. In fact, mysticism is precisely the sum and the soul of philosophy, in the form of that rapturous, passionate outpouring of love.... We are concerned with an understanding of this serious mysticism, and its meaning could be stated in three words... godlessness... freedom from the world... blessedness of soul.

In an interview shortly before he was killed, responding to a question by David Frost about how his obituary should read.
Context: Something about the fact that I made some contribution to either my country, or those who were less well off. I think back to what Camus wrote about the fact that perhaps this world is a world in which children suffer, but we can lessen the number of suffering children, and if you do not do this, then who will do this? I'd like to feel that I'd done something to lessen that suffering.

The Development Hypothesis (1852)
Context: Those who cavalierly reject the Theory of Evolution, as not adequately supported by facts, seem quite to forget that their own theory is supported by no facts at all. Like the majority of men who are born to a given belief, they demand the most rigorous proof of any adverse belief, but assume that their own needs none.

Saturday Review (29 October 1960), p. 44
1960
Context: If this nation is to be wise as well as strong, if we are to achieve our destiny, then we need more new ideas for more wise men reading more good books in more public libraries. These libraries should be open to all — except the censor. We must know all the facts and hear all the alternatives and listen to all the criticisms. Let us welcome controversial books and controversial authors. For the Bill of Rights is the guardian of our security as well as our liberty.

1920s, Ordered Liberty and World Peace (1924)

Book III, 761a.2
Generation of Animals

Source: Fares, Please! (1915), Everything Upside Down, p. 185
Context: There is far-reaching appropriateness in the fact that the world's immortal baby story, that of Bethlehem, should be a story of turning things upside down — for that is a baby's chief business. It is a gross slander on babies that their chief passion is food. It is rearrangement. Every orthodox baby rearranges all that he sees, from the order of importance in the family to the bric-a-brac and window curtains. The advent of every baby completely upsets his little world, both physically and spiritually. And it is not one of the smallest values of the fact that the Saviour of the world came into it as a baby, that it reminds men that every baby is born a savior, to some extent, from selfishness and greed and sin in the little circle which his advent blesses.

Word Play (1974)
Context: The weakness of the Sapir-Whorf Hypothesis... the impossibility of generalizing about entire cultures and then attributing these generalizations to the language spoken... is to leave numerous facts about culture unexplained. The great religions of the world... have flourished among diverse peoples who speak languages with sharply different grammars.... Cultures as diverse as the Aztec Empire of Mexico and the Ute hunting bands of the Great Basin spoke very closely related tongues.

Quantum explanations http://lesswrong.com/lw/pc/quantum_explanations/ (April 2008), part of his Quantum Physics Sequence http://lesswrong.com/lw/r5/the_quantum_physics_sequence/.
Context: There are no surprising facts, only models that are surprised by facts; and if a model is surprised by the facts, it is no credit to that model.

Our brain functions as a highly creative ‘camera obscura’ – the forerunner of the modern photographic camera, named from the Latin for dark room.
Amazing Visual Illusions: Trick Your Mind and Feast Your Eyes (2011).

1910s, "Law and the Court" (1913)

unheard-of and unfelt effects with words.
Source: Native Son (1940), p. xxx

Costly Grace, p 43.
Costly Grace
Context: Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins. The church which holds the correct doctrine of grace has, it is supposed, ipso facto a part of that grace. In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God.
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before.