Message to Congress withdrawing a treaty for the annexation of Hawaii from consideration. (18 December 1893); A Compilation of the Messages and Papers of the Presidents 1789-1897 (1896 - 1899) edited by James D. Richardson, Vol. IX, pp. 460-472.
Context: It has been the boast of our government that it seeks to do justice in all things without regard to the strength or weakness of those with whom it deals. I mistake the American people if they favor the odious doctrine that there is no such thing as international morality; that there is one law for a strong nation and another for a weak one, and that even by indirection a strong power may with impunity despoil a weak one of its territory.
By an act of war, committed with the participation of a diplomatic representative of the United States and without authority of Congress, the government of a feeble but friendly and confiding people has been overthrown. A substantial wrong has thus been done which a due regard for our national character as well as the rights of the injured people requires we should endeavor to repair. The Provisional Government has not assumed a republican or other constitutional form, but has remained a mere executive council or oligarchy, set up without the assent of the people. It has not sought to find a permanent basis of popular support and has given no evidence of an intention to do so. Indeed, the representatives of that government assert that the people of Hawaii are unfit for popular government and frankly avow that they can be best ruled by arbitrary or despotic power.
The law of nations is founded upon reason and justice, and the rules of conduct governing individual relations between citizens or subjects of a civilized state are equally applicable as between enlightened nations. The considerations that international law is without a court for its enforcement and that obedience to its commands practically depends upon good faith instead of upon the mandate of a superior tribunal only give additional sanction to the law itself and brand any deliberate infraction of it not merely as a wrong but as a disgrace. A man of true honor protects the unwritten word which binds his conscience more scrupulously, if possible, than he does the bond a breach of which subjects him to legal liabilities, and the United States, in aiming to maintain itself as one of the most enlightened nations, would do its citizens gross injustice if it applied to its international relations any other than a high standard of honor and morality.
On that ground the United States cannot properly be put in the position of countenancing a wrong after its commission any more than in that of consenting to it in advance. On that ground it cannot allow itself to refuse to redress an injury inflicted through an abuse of power by officers clothed with its authority and wearing its uniform; and on the same ground, if a feeble but friendly state is in danger of being robbed of its independence and its sovereignty by a misuse of the name and power of the United States, the United States cannot fail to vindicate its honor and its sense of justice by an earnest effort to make all possible reparation.
Quotes about favor
page 9
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 62.
Context: Oh, wonderful teacher! Oh, favored disciples! Oh, famous school — that built no marble halls, and collected no grand library, but turned all life into opportunity; made houses and streets and seaside and mountain-tops, places of discipline and recitation and delight! Oh, blest example — shining this day on the pages of history — our example, our dream, our desire!
Booknotes interview (1994)
Context: I react to what is necessary. I would like to eschew any formula. There are some things where the government is absolutely inevitable, which we cannot get along without comprehensive state action. But there are many things — producing consumer goods, producing a wide range of entertainment, producing a wide level of cultural activity — where the market system, which independent activity is also important, so I react pragmatically. Where the market works, I'm for that. Where the government is necessary, I'm for that. I'm deeply suspicious of somebody who says, "I'm in favor of privatization," or, "I'm deeply in favor of public ownership." I'm in favor of whatever works in the particular case.
Source: The Mind Of The Strategist, 1982, p. 12-13
Context: In business as on the battlefield, the object of strategy is to bring about the conditions most favorable to one's own side, judging precisely the right moment to attack or withdraw and always assessing the limits of compromise correctly. Besides the habit of analysis, what marks the mind of the strategist is an intellectual elasticity or flexibility that enables him to come up with realistic responses to changing situations, not simply to discriminate with great precision among different shades of gray.
"No Offense Intended, But Fuck Xmas!" (1972) The Harlan Ellison Hornbook
Context: Christmas is an awfulness that compares favorably with the great London plague and fire of 1665-66. No one escapes the feelings of mortal dejection, inadequacy, frustration, loneliness, guilt and pity. No one escapes feeling used by society, by religion, by friends and relatives, by the utterly artificial responsibilities of extending false greetings, sending banal cards, reciprocating unsolicited gifts, going to dull parties, putting up with acquaintances and family one avoids all the rest of the year... in short, of being brutalized by a 'holiday' that has lost virtually all of its original meanings and has become a merchandising ploy for color TV set manufacturers and ravagers of the woodlands.
Source: The Rainbow: From Myth to Mathematics (1959), p. 27
Context: In ancient classical literature the rainbow sometimes was deified as Iris; at other times it was regarded merely as the route traversed by the messenger of Hera. The conception of the rainbow as a pathway or bridge has been widespread. For some it has been the best of all bridges, built out of three colors; for others the phrase "building on the rainbow" has meant a bootless enterprise. North American Indians were among those who thought of the rainbow as the Pathway of Souls, an interpretation found in many other places. Among the Japanese the rainbow is identified as the "Floating Bridge of Heaven"; and Hawaiian and Polynesian myths allude to the bow as the path to the upper world. In the Austrian Alps the souls of the righteous are said to ascend the bow to heaven; and in New Zealand the dead chieftains are believed to pass along it to reach their new home. In parts of France the rainbow is called the pont du St. Esprit, and in many places it is the bridge of St. Bernard or of St. Martin or of St. Peter. Basque pilgrims knew it as the 'puente de Roma'. Sometimes it is called instead the Croy de St. Denis (or of St. Leonard or of St. Bernard or of St. Martin). In Italy the name arcu de Santa Marina is relatively familiar. Associations of the rainbow and the milky way are frequent. The Arabic name for the milky way is equivalent to Gate of Heaven, and in Russia the analogous role was played by the rainbow. Elsewhere also the bow has been called the Gate of Paradise; and by some the rainbow has been thought to be a ray of light which falls on the earth when Peter opens the heavenly gate. In parts of France the rainbow is known as the porte de St. Jacques, while the milky way is called chemin de St. Jacques. In Swabia and Bavaria saints pass by the rainbow from heaven to earth; while in Polynesia this is the route of the gods themselves.
In Eddic literature the bow served as a link between the gods and man — the Bifrost bridge, guarded by Heimdel, over which the gods passed daily. At the time of the Gotterdamerung the sons of Muspell will cross the bridge and then demolish it. Sometimes also in the Eddas the rainbow is interpreted as a necklace worn by Freyja, the "necklace of the Brisings," alluded to in Beowulf; again it is the bow of Thor from which he shoots arrows at evil spirits. Among the Finns it has been an arc which hurls arrows of fire, in Mozambique it is the arm of a conquering god. In the Japanese Ko-Ji-Ki (or Records of Ancient Matters), compiled presumably in 712, the creation of the island of Onogoro is related to the rainbow. Deities, standing upon the "floating bridge of heaven," thrust down a jeweled spear into the brine and stirred with it. When the spear was withdrawn, the brine that dripped down from the end was piled up in the form of the island. In myth and legend the rainbow has been regarded variously as a harbinger of misfortune and as a sign of good luck. Some have held it to be a bad sign if the feet of the bow rest on water, whereas a rainbow arching from dry land to dry land is a good augury. Dreambooks held that when one dreams of seeing a rainbow, he will give or receive a gift according as the bow is seen in the west or the east. The Crown-prince Frederick August took it as a good omen when, upon his receiving the kingdom form Napoleon in 1806, a rainbow appeared; but others interpreted it as boding ill, a view confirmed by the war and destruction of Saxony which ensued. By many, a rainbow appearing at the birth of a child is taken to be a favorable sign; but in Slavonic accounts a glance from the fay who sits at the foot of the rainbow, combing herself, brings death.
Sex Slavery (1890)
Context: This, then, is the tyranny of the State; it denies, to both woman and man, the right to earn a living, and grants it as a privilege to a favored few who for that favor must pay ninety per cent toll to the granters of it. These two things, the mind domination of the Church, and the body domination of the State are the causes of sex slavery.
As quoted in LIFE magazine, Vol. 21, No. 6, (5 August 1946), p. 52 http://books.google.co.uk/books?id=3UwEAAAAMBAJ&lpg=PP1&client=safari&pg=PA52#v=onepage&q&f=false; this has also been paraphrased as "It is inaccurate to say I hate everything. I am strongly in favor of common sense, common honesty, and common decency. This makes me forever ineligible for public office."
1940s–present
Context: In the present case it is a little inaccurate to say I hate everything. I am strongly in favor of common sense, common honesty and common decency. This makes me forever ineligible to any public office of trust or profit in the Republic. But I do not repine, for I am a subject of it only by force of arms.
“Our Republic is itself a strong argument in favor of composite nationality.”
It is no disparagement to the Americans of English descent to affirm that much of the wealth, leisure, culture, refinement and civilization of the country are due to the arm of the negro and the muscle of the Irishman. Without these, and the wealth created by their sturdy toil, English civilization had still lingered this side of the Alleghanies, and the wolf still be howling on their summits. To no class of our population are we more indebted for valuable qualities of head, heart, and hand, than to the German. Say what we will of their lager, their smoke, and their metaphysics, they have brought to us a fresh, vigorous and child-like nature; a boundless facility in the acquisition of knowledge; a subtle and far-reaching intellect, and a fearless love of truth. Though remarkable for patient and laborious thought, the true German is a joyous child of freedom, fond of manly sports, a lover of music, and a happy man generally. Though he never forgets that he is a German, he never fails to remember that he is an American.
1860s, Our Composite Nationality (1869)
Introduction : The Reason for the Examination
A Perplexed Philosopher (1892)
Context: The respect for authority, the presumption in favor of those who have won intellectual reputation, is within reasonable limits, both prudent and becoming. But it should not be carried too far, and there are some things especially as to which it behooves us all to use our own judgment and to maintain free minds. For not only does the history of the world show that undue deference to authority has been the potent agency through which errors have been enthroned and superstitions perpetuated, but there are regions of thought in which the largest powers and the greatest acquirements cannot guard against aberrations or assure deeper insight. One may stand on a box and look over the heads of his fellows, but he no better sees the stars. The telescope and the microscope reveal depths which to the unassisted vision are closed. Yet not merely do they bring us no nearer to the cause of suns and animal-cula, but in looking through them the observer must shut his eyes to what lies about him. That intension is at the expense of extension is seen in the mental as in the physical sphere. A man of special learning may be a fool as to common relations. And that he who passes for an intellectual prince may be a moral pauper there are examples enough to show.
The Other World (1657)
Context: According to your religion, is any part of the body more sacred or unholy than another? Why will I commit a sin if I touch myself on the part in the middle and not when I touch my ear or heel? Because it tickles? Then I should not defecate into a pot, because that can't be done without some sort of sensual pleasure. Nor should mystics elevate themselves to the contemplation of God, because they enjoy a great pleasure of imagination. I am indeed astounded at how much the religion of your country is against nature and is jealous of all the pleasures of men. I am surprised that your priests haven't made it a crime to scratch oneself, because one feels a pleasurable pain.
And yet I have noticed that far-seeing Nature has made all great, brave and intelligent people favor the delicacies of love: witness Samson, David, Hercules, Caesar, Hannibal and Charlemagne. Did Nature do so in order that they might harvest the organ of that pleasure with a sickle? Alas, Nature even went under a washtub to debauch Diogenes, who was thin, ugly and flea-bitten, and make him compose sighs to Lais with the breath he blew upon carrots. No doubt Nature did so because it was concerned lest there be a shortage of honorable people in the world.
1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: A spade, a rake, a hoe. A pick-axe, or a bill. A hook to reap, a scythe to mow. A flail, or what you will'. All day long he could split heavy rails in the woods, and half the night long he could study his English grammar by the uncertain flare and glare of the light made by a pine-knot. He was at home in the land with his axe, with his maul, with gluts, and his wedges, and he was equally at home on water, with his oars, with his poles, with his planks, and with his boat-hooks. And whether in his flat-boat on the Mississippi River, or at the fireside of his frontier cabin, he was a man of work. A son of toil himself, he was linked in brotherly sympathy with the sons of toil in every loyal part of the republic. This very fact gave him tremendous power with the American people, and materially contributed not only to selecting him to the presidency, but in sustaining his administration of the government. Upon his inauguration as president of the United States, an office, even when assumed under the most favorable condition, fitted to tax and strain the largest abilities, Abraham Lincoln was met by a tremendous crisis. He was called upon not merely to administer the government, but to decide, in the face of terrible odds, the fate of the republic. A formidable rebellion rose in his path before him. The Union was already practically dissolved; his country was torn and rent asunder at the center. Hostile armies were already organized against the republic, armed with the munitions of war which the republic had provided for its own defense. The tremendous question for him to decide was whether his country should survive the crisis and flourish, or be dismembered and perish. His predecessor in office had already decided the question in favor of national dismemberment, by denying to it the right of self-defense and self-preservation, a right which belongs to the meanest insect.
Some Reasons Why (1881)
Context: The believer in the inspiration of the Bible is compelled to say, that there was a time when slavery was right, when women could sell their babes, when polygamy was the highest form of virtue, when wars of extermination were waged with the sword of mercy, when religious toleration was a crime, and when death was the just penalty for having expressed an honest thought. He is compelled to insist that Jehovah is as bad now as he was then; that he is as good now as he was then. Once, all the crimes that I have mentioned were commanded by God; now they are prohibited. Once, God was in favor of them all; now the Devil is their defender. In other words, the Devil entertains the same opinion to-day that God held four thousand years ago. The Devil is as good now as Jehovah was then, and God was as bad then as the Devil is now.
Source: On the Kabbalah and Its Symbolism (1960), Ch. 1 : Religious Authority and Mysticism
Context: We shall start from the assumption that a mystic, insofar as he participates actively in the religious life of a community, does not act in the void. It is sometimes said, to be sure, that mystics, with their personal striving for transcendence, live outside of and above the historical level, that their experience is unrelated to historical experience. Some admire this ahistorical orientation, others condemn it as a fundamental weakness of mysticism. Be that as it may, what is of interest to the history of religions is the mystic's impact on the historical world, his conflict with the religious life of his day and with his community. No historian can say — nor is it his business to answer such questions whether a given mystic in the course of his individual religious experience actually found what he was so eagerly looking for. What concerns us here is not the mystic's inner fulfillment. But if we wish to understand the specific tension that often prevailed between mysticism and religious authority, we shall do well to recall certain basic facts concerning mysticism.
A mystic is a man who has been favored with an immediate, and to him real, experience of the divine, of ultimate reality, or who at least strives to attain such experience. His experience may come to him through sudden illumination, or it may be the result of long and often elaborate preparations. From a historical point of view, the mystical quest for the divine takes place almost exclusively wit a prescribed tradition-the exceptions seem to be limited to modern times, with their dissolution of all traditional ties. Where such a tradition prevails, a religious authority, established long before the mystic was born, has been recognized by the com munity for many generations.
“I HAD A VERY FAVORABLE BEGINNING, although many of you might not think so.”
Source: Peace Pilgrim: Her Life and Work in Her Own Words (1982), Ch. 1 : Growing Up
Context: I HAD A VERY FAVORABLE BEGINNING, although many of you might not think so. I was born poor on a small farm on the outskirts of a small town, and I'm thankful for that. I was happy in my childhood. I had a woods to play in and a creek to swim in and room to grow. I wish that every child could have growing space because I think children are a little like plants. If they grow too close together they become thin and sickly and never obtain maximum growth. We need room to grow.
1800s, First Inaugural Address (1801)
Context: I repair, then, fellow-citizens, to the post you have assigned me. With experience enough in subordinate offices to have seen the difficulties of this the greatest of all, I have learnt to expect that it will rarely fall to the lot of imperfect man to retire from this station with the reputation and the favor which bring him into it.
McIntyre v. Ohio Elections Commission (Majority opinion, 514 U.S. 334 (1995)
As quoted by Deborah Solomon, New York Times: Questions for Reza Pahlavi http://www.rezapahlavi.org/details_article.php?article=379&page=4, The New York Times, June 26, 2009.
Interviews, 2009
“I know that no reader ever asks a question. A writer must force his favors upon his readers.”
Source: The Political Doctrine of Fascism (1925), p. 114
IV. Is the Ideal Feasible?
Why Not Socialism? (2009)
Book V, Chapter 11, "Moral Effects of Aristocracy"
Enquiry Concerning Political Justice (1793)
Vol. 1, Chap. 10.
The Decline And Fall Of The Roman Empire: Volume 1 (1776)
Third Report, p. 174-175
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)
On adapting a literary masterpiece for the big screen in “Interview: Benjamin Bratt” https://www.cinemablend.com/new/Interview-Benjamin-Bratt-6673.html in Cinema Blend
1990s, Resignation Address (1991)
"We don't need another Dr. King" in Civil Rights Since 1787: A Reader on the Black Struggle (2000), p. 908
President Maduro's speech at the United Nations General Assembly (excerpts), 26 September 2018
Apostolic exhortation Familiaris Consortio on the role of the Christian family in the modern world, 22 November 1981, St Peter's Basilica
L. Bender, L. Cobrinik, G. Faretra, D.V. Siva Sankar, "The Treatment of Childhood Schizophrenia with LSD and UML" http://www.neurodiversity.com/library_bender_1966a.html, Biological Treatment of Mental Illness, Proceedings II of the International Conference of the Manfred Sakel Foundation 10/31-11/3/1962, 1966; 2(4):463-91.
Chap. IV, Democracy and Dictatorship
“Marxism and Bolshevism: Democracy and Dictatorship,” (1934) http://www.marxists.org/archive/kautsky/1934/bolshevism/index.htm
Source: Better-World Philosophy: A Sociological Synthesis (1899), Race Culture, pp. 208–209
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 146–147
1920s, Speech at College of William and Mary (May 15, 1926)
Letter to Jacob De La Motta (August 1820), Manuscript Division, Papers of James Madison http://www.jewishvirtuallibrary.org/jsource/loc/madison.html
1820s
1840s, The Young American (1844)
Kant's Inaugural Dissertation (1770), Section III On The Principles Of The Form Of The Sensible World
Speech at the at the 74th UN General Assembly. Statement by Mr. Jair Messias Bolsonaro, President of the Federative Republic of Brazil http://statements.unmeetings.org/GA74/BR_EN.pdf. United Nations PaperSmart (24 September 2019).
Speech at the at the 74th UN General Assembly. Statement by Mr. Jair Messias Bolsonaro, President of the Federative Republic of Brazil http://statements.unmeetings.org/GA74/BR_EN.pdf. United Nations PaperSmart (24 September 2019).
“What course of action do you favor?”
“Me? Why, none. Mary, if there is any one thing I have learned in the past couple of centuries, it’s this: These things pass. Wars and depressions and Prophets and Covenants—they pass. The trick is to stay alive through them.”
Methuselah’s Children (p. 539)
Short fiction, The Past Through Tomorrow (1967)
The Ocean of Theosophy by William Q. Judge (1893), Chapter 11, Karma
The Ocean of Theosophy by William Q. Judge (1893), Chapter 8, Of Reincarnation
"The Voice of a Free Press" https://www.nytimes.com/times-insider/2015/01/08/1956-the-voice-of-a-free-press/, The New York Times (January 15, 1956)
About him
Patrick L. McGuire, Her Strong Enchantments Failing (p. 95)
Short fiction, The Book of Poul Anderson (1975)
Life of Christ
Letter to Friedrich Ebert after the Treaty of Versailles was presented to Germany (17 June 1919), quoted in Andreas Dorpalen, Hindenburg and the Weimar Republic (Princeton University Press, 1964), p. 39 and John W. Wheeler-Bennett, The Nemesis of Power: The German Army in Politics 1918-1945 (London: Macmillan, 1964), p. 52
Chief of the German General Staff
“The list was heavily skewed in favor of science and technology. …”
“Sometimes an ill favored bitch gnaws a good chord.”
Lexicon Tetraglotton (1660)
君子喻於義,小人喻於利。
James Legge, translation (1893)
The Superior Man is aware of Righteousness, the inferior man is aware of advantage.
The virtuous man is driven by responsibility, the non-virtuous man is driven by profit. [by 朱冀平]
The Analects, Chapter I, Chapter IV
"I would have you to know Mr. Doctor" replied Salvator, " that I can more easily instruct you in the cure of your tickt than you can me in the art I profess, being a much better Painter than you are a Physician.'
Professor Dr. Surapon Nitikraipot, Chairman of the Board of Trustees, Rector of Thammasat University, Bangkok, Thailand, May 17 2005
About, 2000s
Jon Roffe (2002-05) " Gilles Deleuze (1925–1995) http://www.iep.utm.edu/deleuze/#SH3b" in Internet Encyclopedia of Philosophy. Last updated: July 12, 2005
The Aquarian Conspiracy (1980), Chapter Five, The American Matrix for Transformation
Science, if it ever learns the facts, probably will find another more definitely descriptive term.
As quoted in Thomas A. Edison, Benefactor of Mankind : The Romantic Life Story of the World's Greatest Inventor (1931) by Francis Trevelyan Miller, Ch. 25 : Edison's Views on Life — His Philosophy and Religion, p. 295
1930s
Quotes 1990s, 1990–1994, Manufacturing Consent: Noam Chomsky and the Media, 1992
since it is at odds with itself, and since it does not tolerate any lasting principle within itself
Kant, Immanuel (1996), page 246
Anthropology from a Pragmatic Point of View (1798)
Kant, Immanuel (1996), pages 181-182
Anthropology from a Pragmatic Point of View (1798)
"Social Injustice and the Gospel" https://www.gty.org/library/blog/B180813/social-injustice-and-the-gospel (13 August 2018), Grace to You
2010s
Source: Morals, Reason, and Animals (1987), p. 107
(Addressed to religious leaders of Christianity:)
Pithy Aphorisms: Wise Saying and Counsels, Edited by Mansoor Limba, Tehran: The Institute for Compilation and Publication of Imam Khomeini’s Works -- International Affairs Department. p. 9.
Interfaith
Source: Amie1, Henri Frederic Amie! s journal: The Journal intime of Henri-Frederic Amie! p. 159 161,224. and 269.
Quoted in Londhe, S. (2008). A tribute to Hinduism: Thoughts and wisdom spanning continents and time about India and her culture. New Delhi: Pragun Publication.
Source: 1962, Address and Question and Answer Period at the Economic Club of New York
Attributed by internet sources to Enjoyment of Poetry: With Other Essays in Aesthetics (1939), but not confirmed.
Source: Enjoyment of Poetry With Anthology for Enjoyment of Poetry (1951), p. 233 https://www.google.com/books/edition/_/oV5emKH2uhcC?hl=en&gbpv=1&bsq=status%20quo
Source: The quote appears to have been first published in the essay "The Slogan, 'Propaganda Has No Place in Art,' Is The Symptom Of A Decaying Culture" https://www.google.com/books/edition/_/WX3NyDFUC_MC?hl=en&gbpv=1&bsq=eastman, Stage Magazine (1934).
take warning that His Wrath may not turn those very blessings into misfortunes
Nahj al-Balagha
Source: Anti-Tech Revolution: Why and How (2015), p. 44
“Friendship is an arrangement by which we undertake to exchange small favors for big ones.”
“If one does not know to which port is sailing, no wind is favorable.”
Einstein asked.
“Because this is one of those cultures that is psychotic about female reproductive organs.”
“Five Thousand Years Later” (p. 776)
Seveneves (2015), Part Three
Original: (it) Nella vita, chi approfitta della salute degli altri, per pianificare vantaggi a suo favore, è un individuo senza alcun valore.
Source: prevale.net
“In many problems there is always a side in your favor, you just have to identify it.”
Original: (it) In molti problemi c'è sempre un lato a tuo favore, devi solo identificarlo.
Source: prevale.net
Source: All the King's Men' A search for the colonial ideas of some advisers and "accomplices" of Leopold II (1853-1892). (Hannes Vanhauwaert), 5. A prospectus by the military Chazal and Brialmont, The military centipede Henri-Alexis Brialmont (1821-1893) http://www.ethesis.net/leopold_II/leopold_II.htm#2.%20 Brialmont in 1853 On The need for a stronger merchant fleet, protected by a naval force, he was amazed that it still did not exist in Belgium, despite the unbridled economic boom that Belgium had entered in, and that had one of the largest ports in Europe. CROKAERT, P. BRIALMONT, A. Brialmont, Eloge et mémoires, 399.
“Our policies in favor of young people will continue with force and vigor during the next mandate.”
Source: Denis Sassou Nguesso (2021) cited in " Congo's Sassou Nguesso tipped to win fourth term in presidential elections https://www.france24.com/en/africa/20210319-congo-s-nguesso-tipped-to-win-fourth-term-in-presidential-elections" on France 24, 19 March 2021.
In an 1870 writing making it clear that those wishing for "free divorce" were not associated with Stone's organization, American Woman Suffrage Association (AWSA)
Le Manifeste du Surréalisme, Andre Breton (Manifesto of Surrealism; 1924)
“I heard that you don't do favors for the mob but do you treat the devil the same?”
Comedic response to CW network questioning about Italian heritage at festival booth.
Source: https://www.imdb.com/name/nm9556267/bio?item=nq0320448#quotes