Quotes about fitness

page 14

"Alice Shrugged," http://www.bigheadpress.com/lneilsmith/?p=51 18 December 2008.

“The Meaning of a Liberal Education”, Address to the New York City High School Teachers Association (9 January 1909)
1900s

Source: The New Drawing on the Right Side of the Brain (1979), p.196

"Lizzie Deignan: 10 ways to become a better cyclist this summer" https://www.telegraph.co.uk/health-fitness/body/lizzie-deignan-10-ways-become-better-cyclist-summer/, The Telegraph (30 June 2017).

Margaret L. Habein (editor) (1959), Spotlight on the college student; a discussion by the Problems and Policies Committee of the American Council on Education. American Council on Education. pp 40-41

Source: Love and Will (1969), p. 131

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

A Fable for Critics (1848)

Source: "The iron cage revisited: Institutional isomorphism and collective rationality in organizational fields," 1983, p. 150.

Internet Encyclopedia of Philosophy

The Fatal Glass of Beer (1933). Fields adapts an English proverb that was popular in the 17th century. (James Howell, English Proverbs (1659): "When the wind is in the east it is good for neither man nor beast"; John Ray, English Proverbs (1670): "When the wind's in the East, It's neither good for man nor beast." In rhyming "east" with "beast" the proverb refers to weather patterns in the British isles.)
“Mr. Fields, could you tell me the reason for your well-known aversion to water?” “Delighted, my dear,” he replied with suddenly increased bonhomie. “Never touch the stuff—very unhealthy. Fish fuck in it.”
Source: Halliwell’s Hundred: A filmgoer’s nostalgic choice of films from the golden age By Leslie Halliwell, New York, NY: Charles Scribner’s Sons 1982, Pg. 231: "The story goes that a polite young lady journalist invited him to lunch at Chasen’s in hope of a story. Lunch in his case was a liquid affair, and left him uncommunicative. Noticing the passion with which he shooed away the hovering waiter with the ice water jug, she seized an opening. “Mr. Fields, could you tell me the reason for your well-known aversion to water?” “Delighted, my dear,” he replied with suddenly increased bonhomie. “Never touch the stuff—very unhealthy. Fish fuck in it.”

The Autobiography of a Sexually Emancipated Communist Woman (1926)

1940s–present, Introduction to Nietzsche's The Antichrist

"Shokoto" (track 9)
I'm On Fire (2013)

The Saviors of God (1923)
Context: I do not care what face other ages and other people have given to the enormous, faceless essence. They have crammed it with human virtues, with rewards and punishments, with certain ties. They have given a face to their hopes and fears, they have submitted their anarchy to a rhythm, they have found a higher justification by which to live and labor. They have fulfilled their duty.
But today we have gone beyond these needs; we have shattered this particular mask of the Abyss; our God no longer fits under the old features.
Our hearts have overbrimmed with new agonies, with new luster and silence. The mystery has grown savage, and God has grown greater. The dark powers ascend, for they have also grown greater, and the entire human island quakes.
Let us stoop down to our hearts and confront the Abyss valiantly. Let us try to mold once more, with our flesh and blood, the new, contemporary face of God.
For our God is not an abstract thought, a logical necessity, a high and harmonious structure made of deductions and speculations.
He is not an immaculate, neutral, odorless, distilled product of our brains, neither male nor female.
He is both man and woman, mortal and immortal, dung and spirit. He gives birth, fecundates, slaughters — death and eros in one — and then he begets and slays once more, dancing spaciously beyond the boundaries of a logic which cannot contain the antinomies.

§ 3
Reflections on the Formation and Distribution of Wealth (1766)
Context: The productions of the earth require long and difficult preparations, before they are rendered fit to supply the wants of men.
The productions which the earth supplies to satisfy the different wants of man, will not, for the most part, administer to those wants, in the state nature affords them; it is necessary they should undergo different operations, and be prepared by art. Wheat must be converted into flour, then into bread; hides must be dressed or tanned; wool and cotton must be spun; silk must be taken from the cod; hemp and flax must be soaked, peeled, spun, and wove into different textures; then cut and sewed together again to make garments, &c. If the same man who cultivates on his own land these different articles, and who raises them to supply his wants, was obliged to perform all the intermediate operations himself, it is certain he would succeed very badly.

Upon the Sovereign Sun (362)
Context: To explain, however, everything relating to the nature of this deity, is beyond the power of man, even though the god himself should grant him the ability to understand it: in a case where it seems, to me at least, impossible even mentally to conceive all its extent. And now that we have discussed so much, we must put as it were a seal upon this subject; and to stay a while and pass on to other points no less requiring examination. What then is this seal; and what comprises everything, as it were in a summary of the conception concerning the nature of the god? May He Himself inspire our understanding when we attempt briefly to explain the source out of which he proceeded; and what he is himself; and with what effects he fills the visible world. It must therefore be laid down that the sovereign Sun proceeded from the One God, — One out of the one Intelligible world; he is stationed in the middle of the Intelligible Powers, according to the strictest sense of "middle position;" bringing the last with the first into a union both harmonious and loving, and which fastens together the things that were divided: containing within himself the means of perfecting, of cementing together, of generative life, and of the uniform existence, and to the world of Sense, the author of all kinds of good; not merely adorning and cheering it with the radiance wherewith he himself illumines the same, but also by making subordinate to himself the existence of the Solar Angels; and containing within himself the unbegotten Cause of things begotten; and moreover, prior to this, the unfading, unchanging source of things eternal.
All, therefore, that was fitting to be said touching the nature of this deity (although very much has been passed over in silence) has now been stated at some length.

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

Beautiful Minds (2010)
Context: I find that quakerism and research science fit together very, very well. In quakerism you're expected to develop your own understanding of god from your experience in the world. There isn't a creed, there isn't a dogma. There's an understanding but nothing as formal as a dogma or creed and this idea that you develop your own understanding also means that you keep redeveloping your understanding as you get more experience, and it seems to me that's very like what goes on in "the scientific method." You have a model, of a star, its an understanding, and you develop that model in the light of experiments and observations, and so in both you're expected to evolve your thinking. Nothing is static, nothing is final, everything is held provisionally.

Small Houses: Their Economic Design and Construction (1922)

1880s, Inaugural address (1881)
Context: It is the high privilege and sacred duty of those now living to educate their successors and fit them, by intelligence and virtue, for the inheritance which awaits them. In this beneficent work, sections and races should be forgotten and partisanship should be unknown. Let our people find a new meaning in the divine oracle which declares that "a little child shall lead them," for our own little children will soon control the destinies of the Republic.

Ben Yamen's Song of Geometry (1853)
Context: There is proof enough furnished by every science, but by none more than geometry, that the world to which we have been allotted is peculiarly adapted to our minds, and admirably fitted to promote our intellectual progress. There can be no reasonable doubt that it was part of the Creator's plan. How easily might the whole order have been transposed! How readily might we have been assigned to some complicated system which our feeble and finite powers could not have unravelled!

Science and Immortality (1904)
Context: The search of science for the spirits has been neither long nor earnest; nor is it a matter of surprise that it has not been undertaken earlier by men whose training had fitted them for the work.
It is no clear, vasty deep, but a muddy, Acheronian pool in which our modern spirits dwell, with Circe as the presiding deity and the Witch of Endor as her high priestess. Commingling with the solemn incantations of the devotees who throng the banks, one can hear the mocking laughter of Puck and of Ariel, as they play among the sedges and sing the monotonous refrain, "What fools these mortals be!" Sadly besmirched, and more fitted for a sojourn in Ancyra than in Athens, has been the condition of those who have returned from the quest, and we cannot wonder that scientific men have hesitated to stir the pool and risk a touch from Circe's wand. All the more honour to those who have with honest effort striven to pierce the veil and explore the mysteries which lie behind it.

Fauna Suecica (1746) as quoted by Jeffrey H. Schwartz, Sudden Origins: Fossils, Genes, and the Emergence of Species (1999)
Context: No one has any right to be angry with me, if I think fit to enumerate man among the quadrapeds. Man is neither a stone nor a plant, but an animal, for such is his way of living and moving; nor is he a worm, for then he would have only one foot; nor an insect, for then he would have antennae; nor a fish, for he has no fins; nor a bird, for he has no wings. Therefore, he is a quadraped, had a mouth like that of other quadrapeds, and finally four feet, on two of which he goes, and uses the other two for prehensive purposes.

Psalm xxxvii. 4.
A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Second Part.
Second Part of Narrative

Source: God Is Not a Christian: And Other Provocations (2011), Ch. 1 : God is Clearly Not a Christian: Pleas for Interfaith Tolerance
Context: Isn’t it noteworthy in the parable of the Good Samaritan that Jesus does not give a straightforward answer to the question "Who is my neighbor?" (Luke 10:29). Surely he could have provided a catalog of those whom the scribe could love as himself as the law required. He does not. Instead, he tells a story. It is as if Jesus wanted among other things to point out that life is a bit more complex; it has too many ambivalences and ambiguities to allow always for a straightforward and simplistic answer.
This is a great mercy, because in times such as our own — times of change when many familiar landmarks have shifted or disappeared — people are bewildered; they hanker after unambiguous, straightforward answers. We appear to be scared of diversity in ethnicities, in religious faiths, in political and ideological points of view. We have an impatience with anything and anyone that suggests there might just be another perspective, another way of looking at the same thing, another answer worth exploring. There is a nostalgia for the security in the womb of a safe sameness, and so we shut out the stranger and the alien; we look for security in those who can provide answers that must be unassailable because no one is permitted to dissent, to question. There is a longing for the homogeneous and an allergy against the different, the other.
Now Jesus seems to say to the scribe, "Hey, life is more exhilarating as you try to work out the implications of your faith rather than living by rote, with ready-made second-hand answers, fitting an unchanging paradigm to a shifting, changing, perplexing, and yet fascinating world." Our faith, our knowledge that God is in charge, must make us ready to take risks, to be venturesome and innovative; yes, to dare to walk where angels might fear to tread.

Introduction : The Libertarian Tradition
Communalism (1974)
Context: People who believe in libertarian communism can be grouped roughly under three general theories, each with its old masters, theoreticians, leaders, organizations, and literature. First there are the anarchists in a rather limited variety: communist-anarchists, mutualists, anarcho-syndicalists, individual anarchists, and a few minor groups and combinations. Second, the members of intentional communities, usually but by no means always religious in inspiration. The words “communalism” and “communalist” seem to have died out and it would be good to appropriate them to this group, although the by now too confusing word “communist” actually fits them best of all. Third, there are the Left Marxists, who prior to 1918 had become a widespread movement challenging the Social Democratic Second International. It was to them the Bolsheviks appealed for support in the early days of their revolution. Lenin’s The State and Revolution is an authoritarian parody of their ideas. They in turn have called it “the greatest pre-election pamphlet ever written: ‘Elect us and we will wither away’.” Against them Lenin wrote Leftism: An Infantile Disorder. There is a story that, when the Communist International was formed, a delegate objected to the name. Referring to all these groups he said: “But there are already communists.” Lenin answered: “Nobody ever heard of them, and when we get through with them nobody ever will.” Today these ideas are more influential than they ever have been.

Preface; Previous Attempts Miss the Point.
1930s, On the Rocks (1933)
Context: The extermination of what the exterminators call inferior races is as old as history. "Stone dead hath no fellow" said Cromwell when he tried to exterminate the Irish. "The only good nigger is a dead nigger" say the Americans of the Ku-Klux temperament. "Hates any man the thing he would not kill?" said Shylock naively. But we white men, as we absurdly call ourselves in spite of the testimony of our looking glasses, regard all differently colored folk as inferior species. Ladies and gentlemen class rebellious laborers with vermin. The Dominicans, the watchdogs of God, regarded the Albigenses as the enemies of God, just as Torquemada regarded the Jews as the murderers of God. All that is an old story: what we are confronted with now is a growing perception that if we desire a certain type of civilization and culture we must exterminate the sort of people who do not fit into it. There is a difference between the shooting at sight of aboriginal natives in the back blocks of Australia and the massacres of aristocrats in the terror which followed the foreign attacks on the French Revolution. The Australian gunman pots the aboriginal natives to satisfy his personal antipathy to a black man with uncut hair. But nobody in the French Republic had this feeling about Lavoisier, nor can any German Nazi have felt that way about Einstein. Yet Lavoisier was guillotined; and Einstein has had to fly for his life from Germany. It was silly to say that the Republic had no use for chemists; and no Nazi has stultified his party to the extent of saying that the new National Socialist Fascist State in Germany has no use for mathematician-physicists. The proposition is that aristocrats (Lavoisier's class) and Jews (Einstein's race) are unfit to enjoy the privilege of living in a modern society founded on definite principles of social welfare as distinguished from the old promiscuous aggregations crudely policed by chiefs who had no notion of social criticism and no time to invent it.

St. III
Ode on the Death of the Duke of Wellington (1852)

Source: Infinite in All Directions (1988), Ch. 2 : Butterflies and Superstrings, p. 17
Context: Euclid... gave his famous definition of a point: "A point is that which has no parts, or which has no magnitude." …A point has no existence by itself. It exists only as a part of the pattern of relationships which constitute the geometry of Euclid. This is what one means when one says that a point is a mathematical abstraction. The question, What is a point? has no satisfactory answer. Euclid's definition certainly does not answer it. The right way to ask the question is: How does the concept of a point fit into the logical structure of Euclid's geometry?... It cannot be answered by a definition.

What I Didn't Find in Africa (2003)
Context: Those are the facts surrounding my efforts. The vice president's office asked a serious question. I was asked to help formulate the answer. I did so, and I have every confidence that the answer I provided was circulated to the appropriate officials within our government.
The question now is how that answer was or was not used by our political leadership. If my information was deemed inaccurate, I understand (though I would be very interested to know why). If, however, the information was ignored because it did not fit certain preconceptions about Iraq, then a legitimate argument can be made that we went to war under false pretenses.

A Conversation with Ward Cunningham (2003), Exploring with Wiki
Context: I'm not a fan of classification. It's very difficult to come up with a classification scheme that's useful when what you're most interested in is things that don't fit in, things that you didn't expect. But some people decided that every page should carry classification. They came up with a scheme, based on page names, to establish a classification structure for a wiki. And these people who care about classification maintain it.

If FDR [Franklin D Roosevelt] was the architect of the United Nations, President Truman was the master-builder, and the faithful champion of the Organisation in its first years, when it had to face quite different problems from the ones FDR had expected.
Farewell Speech (2006)

The Progress of Fifty Years (1893)
Context: Half a century ago women were at an infinite disadvantage in regard to their occupations. The idea that their sphere was at home, and only at home, was like a band of steel on society. But the spinning-wheel and the loom, which had given employment to women, had been superseded by machinery, and something else had to take their places. The taking care of the house and children, and the family sewing, and teaching the little summer school at a dollar per week, could not supply the needs nor fill the aspirations of women. But every departure from these conceded things was met with the cry, "You want to get out of your sphere," or, "To take women out of their sphere;" and that was to fly in the face of Providence, to unsex yourself in short, to be monstrous women, women who, while they orated in public, wanted men to rock the cradle and wash the dishes. We pleaded that whatever was fit to be done at all might with propriety be done by anybody who did it well; that the tools belonged to those who could use them; that the possession of a power presupposed a right to its use.

"The Tucson Zoo", p. 10
The Medusa and the Snail: More Notes of a Biology Watcher (1979)
Context: Maybe altruism is our most primitive attribute out of reach, beyond our control. Or perhaps it is immediately at hand, waiting to be released, disguised now, in our kind of civilization as affection or friendship or attachment. I can’t see why it should be unreasonable for all human beings to have strands of DNA coiled up in chromosomes, coding out instincts for usefulness and helpfulness. Usefulness may turn out to be the hardest test of fitness for survival, more important than aggression, more effective, in the long run, than grabbiness.

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 12. Of the Doctrine of our Priests
Context: About three hundred years ago, it was decreed by the Chief Circle that, since women are deficient in Reason but abundant in Emotion, they ought no longer to be treated as rational, nor receive any mental education. The consequence was that they were no longer taught to read, nor even to master Arithmetic enough to enable them to count the angles of their husband or children; and hence they sensibly declined during each generation in intellectual power. And this system of female non-education or quietism still prevails.My fear is that, with the best intentions, this policy has been carried so far as to react injuriously on the Male Sex.For the consequence is that, as things now are, we Males have to lead a kind of bi-lingual, and I may almost say bi-mental, existence. With Women, we speak of "love", "duty", "right", "wrong", "pity", "hope", and other irrational and emotional conceptions, which have no existence, and the fiction of which has no object except to control feminine exuberances; but among ourselves, and in our books, we have an entirely different vocabulary and I may almost say, idiom. "Love" then becomes "the anticipation of benefits"; "duty" becomes "necessity" or "fitness"; and other words are correspondingly transmuted. Moreover, among Women, we use language implying the utmost deference for their Sex; and they fully believe that the Chief Circle Himself is not more devoutly adored by us than they are: but behind their backs they are both regarded and spoken of — by all except the very young — as being little better than "mindless organisms".

Address on accepting The Churchman Award, New York (23 May 1944)
Context: America has never forgotten — and never will forget — the nobler things that brought her into being and that light her path — the path that was entered upon only one hundred and fifty years ago … How young she is! It will be centuries before she will adopt that maturity of custom — the clothing of the grave — that some people believe she is already fitted for.

A Few Thoughts for a Young Man (1850)
Context: The laws of nature are sublime, but there is a moral sublimity before which the highest intelligences must kneel and adore. The laws by which the winds blow, and the tides of the ocean, like a vast clepsydra, measure, with inimitable exactness, the hours of ever-flowing time; the laws by which the planets roll, and the sun vivifies and paints; the laws which preside over the subtle combinations of chemistry, and the amazing velocities of electricity; the laws of germination and production in the vegetable and animal worlds, — all these, radiant with eternal beauty as they are, and exalted above all the objects of sense, still wane and pale before the Moral Glories that apparel the universe in their celestial light. The heart can put on charms which no beauty of known things, nor imagination of the unknown, can aspire to emulate. Virtue shines in native colors, purer and brighter than pearl, or diamond, or prism, can reflect. Arabian gardens in their bloom can exhale no such sweetness as charity diffuses. Beneficence is godlike, and he who does most good to his fellow-man is the Master of Masters, and has learned the Art of Arts. Enrich and embellish the universe as you will, it is only a fit temple for the heart that loves truth with a supreme love. Inanimate vastness excites wonder; knowledge kindles admiration, but love enraptures the soul. Scientific truth is marvellous, but moral truth is divine; and whoever breathes its air and walks by its light, has found the lost paradise. For him, a new heaven and a new earth have already been created. His home is the sanctuary of God, the Holy of Holies. <!-- p. 35

Gen. Edward Cummings, in Pt. 1, Ch. 6
The Naked and the Dead (1948)
Context: To make an Army work you have to have every man in it fitted into a fear ladder… The Army functions best when you're frightened of the man above you, and contemptuous of your subordinates.

Source: Goodbye to All That (1929), Ch. 17
Context: Patriotism, in the trenches, was too remote a sentiment, and at once rejected as fit only for civilians, or prisoners. A new arrival who talked patriotism would soon be told to cut it out.

Source: Testimony of Frederick W. Taylor... 1912, p. 110.
Context: I ordinarily begin with a description of the pig-iron handler. For some reason, I don’t know exactly why, this illustration has been talked about a great deal, so much, in fact, that some people seem to think that the whole of scientific management consists in handling pig-iron. The only reason that I ever gave this illustration, however, was that pig-iron handling is the simplest kind of human effort; I know of nothing that is quite so simple as handling pig-iron. A man simply stoops down and with his hands picks up a piece of iron, and then walks a short distance and drops it on the ground. Now, it doesn’t look as if there was very much room for the development of a science; it doesn’t seem as if there was much room here for the scientific selection of the man nor for his progressive training, nor for cooperation between the two sides; but, I can say, without the slightest hesitation, that the science of handing pig-iron is so great that the man who is fit to handle pig-iron as his daily work cannot possibly understand the science; the man who is physically able to handle pig-iron and is sufficiently phlegmatic and stupid to choose this for his occupation is rarely able to comprehend the science of handling pig-iron; and this in ability of the man who is fit to do the work to understand the science of doing his work becomes more and more evident as the work becomes more complicated, all the way up the scale. I assert, without the slightest hesitation, that the high-class mechanic has a far smaller chance of ever thoroughly understanding the science of his work than the pig-iron handler has of understanding the science of his work, and I am going to try and prove to your satisfaction, gentlemen, that the man who is fit to work at any particular trade is unable to understand the science of that trade without the kindly help and cooperation of men of a totally different type of education, men whose education is not necessarily higher but a different type from his own.

Appendix VI : A few principal rituals – Liber Reguli.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: The Inmost is one with the Inmost; yet the form of the One is not the form of the other; intimacy exacts fitness. He therefore who liveth by air, let him not be bold to breathe water. But mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase. "The word of Sin is Restriction": seek therefore Righteousness, enquiring into Iniquity, and fortify thyself to overcome it.

Lecture XXVIL: On Habit - Part II, in “Elementary Sketches of Moral Philosophy”, delivered at The Royal Institution in the years 1804, 1805, and 1806 by the late Rev. Sydney Smith, M.A. (Spottiswoodes and Shaw (London: 1849)) http://www.archive.org/stream/elementarysketc03smitgoog#page/n438/mode/2up, p. 423-424
Another Variant: The history of the world shows us that men are not to be counted by their numbers, but by the fire and vigour of their passions; by their deep sense of injury; by their memory of past glory; by their eagerness for fresh fame; by their clear and steady resolution of ceasing to live, or of achieving a particular object, which, when it is once formed, strikes off a load of manacles and chains, and gives free space to all heavenly and heroic feelings. All great and extraordinary actions come from the heart. There are seasons in human affairs when qualities, fit enough to conduct the common business of life, are feeble and useless, when men must trust to emotion for that safety which reason at such times can never give. These are the feelings which led the ten thousand over the Carduchian mountains; these are the feelings by which a handful of Greeks broke in pieces the power of Persia; and in the fens of the Dutch, and on the mountains of the Swiss, defended the happiness and revenged the oppressions of man! God calls all the passions out in their keenness and vigour for the present safety of mankind, anger and revenge, and the heroic mind, and a readiness to suffer—all the secret strength, all the invisible array of the feelings—all that nature has reserved for the great scenes of the world. When the usual hopes and the common aids of man are all gone, nothing remains under God but those passions which have often proved the best ministers of His purpose and the surest protectors of the world.
Quoted by Theodore Roosevelt in his " Brotherhood and the Heroic Virtues http://www.theodore-roosevelt.com/images/research/txtspeeches/668.pdf" Address at the Veterans' Reunion, Burlington, Vermont, September 5, 1901 and published in Theodore Roosevelt's "The Strenuous Life: Essays and Addresses" by Dover Publications (April 23, 2009) in its Dover Thrift Editions (ISBN: 978-0486472294), p. 126-127
Elementary Sketches of Moral Philosophy (1849)
Context: The history of the world shows us that men are not to be counted by their numbers, but by the fire and vigour of their passions; by their deep sense of injury; by their memory of past glory; by their eagerness for fresh fame; by their clear and steady resolution of ceasing to live, or of achieving a particular object, which, when it is once formed, strikes off a load of manacles and chains, and gives free space to all heavenly and heroic feelings. All great and extraordinary actions come from the heart. There are seasons in human affairs, when qualities fit enough to conduct the common business of life, are feeble and useless; and when men must trust to emotion, for that safety which reason at such times can never give. These are the feelings which led the ten thousand over the Carduchian mountans; these are the feelings by which a handful of Greeks broke in pieces the power of Persia: they have, by turns, humbled Austria, reduced Spain; and in the fens of the Dutch, and on the mountains of the Swiss, defended the happiness, and revenged the oppressions, of man! God calls all the passions out in their keenness and vigour, for the present safety of mankind. Anger, and revenge, and the heroic mind, and a readiness to suffer;— all the secret strength, all the invisible array, of the feelings,— all that nature has reserved for the great scenes of the world. For the usual hopes, and the common aids of man, are all gone! Kings have perished, armies are subdued, nations mouldered away! Nothing remains, under God, but those passions which have often proved the best ministers of His vengeance, and the surest protectors of the world.

As quoted in "The Art of Connection – A Conversation with Alain de Botton" by Kim Nagy in Wild River Review (19 November 2007).
Context: I think where people tend to end up results from a combination of encouragement, accident, and lucky break, etc. etc. Like many others, my career happened like it did because certain doors opened and certain doors closed. You know, at a certain point I thought it would be great to make film documentaries. Well, in fact, I found that to be incredibly hard and very expensive to do and I didn’t really have the courage to keep battling away at that. In another age, I might have been an academic in a university, if the university system had been different. So it’s all about trying to find the best fit between your talents and what the world can offer at that point in time.

Silence is a Commons (1982)
Context: Machines which ape people are tending to encroach on every aspect of people's lives, and that such machines force people to behave like machines. The new electronic devices do indeed have the power to force people to "communicate" with them and with each other on the terms of the machine. Whatever structurally does not fit the logic of machines is effectively filtered from a culture dominated by their use.
The machine-like behaviour of people chained to electronics constitutes a degradation of their well-being and of their dignity which, for most people in the long run, becomes intolerable. Observations of the sickening effect of programmed environments show that people in them become indolent, impotent, narcissistic and apolitical. The political process breaks down, because people cease to be able to govern themselves; they demand to be managed.

Original manuscript at The Library of Congress Letter http://lcweb.loc.gov/exhibits/religion/vc006646.jpg to Thomas Jefferson (19 April 1817). The italicized section within this statement has often been quoted out of context. Earlier in the letter Adams explained "Lemuel Bryant was my Parish Priest; and Joseph Cleverly my Latin School Master. Lemuel was a jolly jocular and liberal schollar and Divine. Joseph a Schollar and a Gentleman; but a biggoted episcopalian... The Parson and the Pedagogue lived much together, but were eternally disputing about Government and Religion".
1810s
Context: Twenty times in the course of my late reading have I been on the point of breaking out, "This would be the best of all possible worlds, if there were no religion in it!!!" But in this exclamation I would have been as fanatical as Bryant or Cleverly. Without religion this world would be something not fit to be mentioned in polite company, I mean Hell.

Bk. 2, Ch. 4
Little, Big: or, The Fairies' Parliament (1981)
Context: She wondered whether her head were so big as to be able to contain all this starry universe, or whether the universe were so little that it would fit within the compass of her human head. She alternated between these feelings, expanding and diminishing. The stars wandered in and out of the vast portals of her eyes, under the immense empty dome of her brow; and then Smoky took her hand and she vanished to a speck, still holding the stars as in a tiny jewel box within her.

Silence is a Commons (1982)
Context: "Commons" is an Old English word. According to my Japanese friends, it is quite close to the meaning that iriai still has in Japanese. "Commons," like iriai, is a word which, in preindustrial times, was used to designate certain aspects of the environment. People called commons those parts of the environment for which customary law exacted specific forms of community respect. People called commons that part of the environment which lay beyond their own thresholds and outside of their own possessions, to which, however, they had recognized claims of usage, not to produce commodities but to provide for the subsistence of their households. The customary law which humanized the environment by establishing the commons was usually unwritten. It was unwritten law not only because people did not care to write it down, but because what it protected was a reality much too complex to fit into paragraphs. The law of the commons regulates the right of way, the right to fish and to hunt, to graze, and to collect wood or medicinal plants in the forest.
An oak tree might be in the commons. Its shade, in summer, is reserved for the shepherd and his flock; its acorns are reserved for the pigs of the neighbouring peasants; its dry branches serve as fuel for the widows of the village; some of its fresh twigs in springtime are cut as ornaments for the church — and at sunset it might be the place for the village assembly. When people spoke about commons, iriai, they designated an aspect of the environment that was limited, that was necessary for the community's survival, that was necessary for different groups in different ways, but which, in a strictly economic sense, was not perceived as scarce.

Some Reasons Why (1881)
Context: Suppose then, that I do read this Bible honestly, fairly, and when I get through I am compelled to say, “The book is not true.” If this is the honest result, then you are compelled to say, either that God has made no revelation to me, or that the revelation that it is not true, is the revelation made to me, and by which I am bound. If the book and my brain are both the work of the same Infinite God, whose fault is it that the book and the brain do not agree? Either God should have written a book to fit my brain, or should have made my brain to fit his book.

1975 Statement to Judith Merrill, who had called herself a democrat and a libertarian, stating that such terms described him as well, as quoted in Robert A. Heinlein : In Dialogue with His Century, Volume 2: The Man Who Learned Better | 1948-1988 (2014), p. 389
Context: I think that describes me, too — still a democrat not because I love the Common Peepul and not because I think democracy is so successful (look around you) but, because in a lifetime of thinking about it and learning all that I could, I haven't found any other political organization that worked as well.
As for libertarian, I've been one all my life, a radical one. You might use the term "philosophical anarchist" or "autarchist" about me, but "libertarian" is easier to define and fits well enough.

Don Quixote (1986)
Context: Even a woman who has the soul of a pirate, at least pirate morals, even a woman who prefer loneliness to the bickerings and constraints of heterosexual marriage, even such a woman who is a freak in our society needs a home.
Even freaks needs homes, countries, language, communication.
The only characteristic freaks share is our knowledge that we don't fit in. Anywhere. Is it for you, freaks, my loves, I am writing and it is about you.

De Abaitua interview (1998)
Context: The schizophrenic has had their window kicked in, the magician has got a body of law – probably most of it bollocks, it doesn’t matter. The magician’s got a system into which the alien information that will be pouring into him or her will be fitted. They’ve got a filing cabinet, like the Qabalah, which is a filing cabinet for ideas. It divides the whole universe up into ten drawers. Any experience can be passed into one of the drawers. The schizophrenic is probably having exactly the same experience as the magician but has no context in which to understand it. … The schizophrenics I have known, the most evident thing about it is the interconnectedness of everything. That’s standard lunacy, it’s also standard magic. But with one of them, it is uncontrollable, you are lost in a world in which everything is obviously connected by symbolic threads. That is what the magician is seeking, to see these threads that connect things up. If you’ve got a system – even if it’s a completely made-up bogus system – then you’ve at least got a filing cabinet to sort this stuff into, you don’t have to get crushed under it.

1960, Sport at the New Frontier: The Soft American
Context: But physical fitness is as vital to the activities of peace as to those of war, especially when our success in those activities may well determine the future of freedom in the years to come. We face in the Soviet Union a powerful and implacable adversary determined to show the world that only the Communist system possesses the vigor and determination necessary to satisfy awakening aspirations for progress and the elimination of poverty and want. To meet the challenge of this enemy will require determination and will and effort on the part of all Americans. Only if our citizens are physically fit will they be fully capable of such an effort.

“Life-Line”, p. 24
The Past Through Tomorrow (1967)
Context: There are but two ways of forming an opinion in science. One is the scientific method; the other, the scholastic. One can judge from experiment, or one can blindly accept authority. To the scientific mind, experimental proof is all important and theory is merely a convenience in description, to be junked when it no longer fits. To the academic mind, authority is everything and facts are junked when they do not fit theory laid down by authority.

Small Houses: Their Economic Design and Construction (1922), Introduction

Ben Yamen's Song of Geometry (1853)
Context: The Key! it is of wonderful construction, with its infinity of combination, and its unlimited capacity to fit every lock. … it is the great master-key which unlocks every door of knowledge and without which no discovery which deserves the name — which is law, and not isolated fact — has been or ever can be made. Fascinated by its symmetry the geometer may at times have been too exclusively engrossed with his science, forgetful of its applications; he may have exalted it into his idol and worshipped it; he may have degraded it into his toy... when he should have been hard at work with it, using it for the benefit of mankind and the glory of his Creator.

Statements after the Solvay Conference of 1927, as quoted in Physics and Beyond (1971) http://www.edge.org/conversation/science-and-religion by Werner Heisenberg
Context: At the dawn of religion, all the knowledge of a particular community fitted into a spiritual framework, based largely on religious values and ideas. The spiritual framework itself had to be within the grasp of the simplest member of the community, even if its parables and images conveyed no more than the vaguest hint as to their underlying values and ideas. But if he himself is to live by these values, the average man has to be convinced that the spiritual framework embraces the entire wisdom of his society. For "believing" does not to him mean "taking for granted," but rather "trusting in the guidance" of accepted values. That is why society is in such danger whenever fresh knowledge threatens to explode the old spiritual forms. The complete separation of knowledge and faith can at best be an emergency measure, afford some temporary relief. In western culture, for instance, we may well reach the point in the not too distant future where the parables and images of the old religions will have lost their persuasive force even for the average person; when that happens, I am afraid that all the old ethics will collapse like a house of cards and that unimaginable horrors will be perpetrated. In brief, I cannot really endorse Planck's philosophy, even if it is logically valid and even though I respect the human attitudes to which it gives rise.
Einstein's conception is closer to mine. His God is somehow involved in the immutable laws of nature. Einstein has a feeling for the central order of things. He can detect it in the simplicity of natural laws. We may take it that he felt this simplicity very strongly and directly during his discovery of the theory of relativity. Admittedly, this is a far cry from the contents of religion. I don't believe Einstein is tied to any religious tradition, and I rather think the idea of a personal God is entirely foreign to him. But as far as he is concerned there is no split between science and religion: the central order is part of the subjective as well as the objective realm, and this strikes me as being a far better starting point.

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

Source: Your Job-Hunt Ltd – Advice from an Award-Winning Asian Headhunter (2003), Successful Recruitment in a Week (2012) https://books.google.ae/books?idp24GkAsgjGEC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIGjAA#vonepage&qnigel%20cumberland&ffalse, Managing Teams in a Week (2013) https://books.google.ae/books?idqZjO9_ov74EC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIIDAB#vonepage&qnigel%20cumberland&ffalse, Secrets of Success at Work – 50 techniques to excel (2014) https://books.google.ae/books?id4S7vAgAAQBAJ&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIJjAC#vonepage&qnigel%20cumberland&ffalse, Finding and Hiring Talent in a Week – Teach Yourself series (2016) https://books.google.ae/books?idyEk9CgAAQBAJ&pgPT1&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEILDAD#vonepage&qnigel%20cumberland&ffalse, p.2
Context: However recruitment is also an art and involves developing people and leadership skills that cannot be totally taught. Only through experience can you become a better judge of whether a certain candidate will be the best fit for a particular job role, company culture and management style.

Beast and Man: The Roots of Human Nature (1979). 139.
Context: The trouble with words like "fit" in these discussions is that, if taken in a wide sense they are liable to become vacuous, and if taken more narrowly they easily become tendentious. Thus the phrase "survival of the fittest" does not mean much if it means only "survival of those most likely to survive." If on the hand it means "survival of those whom we should admire most" or the like, it describes a different state of affairs; we shall need different arguments to persuade us that this is happening. In just the same way, Wilson equivocates with the notion that to be "fit" is an advantage to anybody. If it means "healthy" or "able to do what he wants to do" then it usually is so. But if it only means "likely to have many descendants," then there is no reason for treating it as an advantage at all.

The Development Hypothesis (1852)
Context: The supporters of the Development Hypothesis... can show that any existing species—animal or vegetable—when placed under conditions different from its previous ones, immediately begins to undergo certain changes fitting it for the new conditions. They can show that in successive generations these changes continue; until, ultimately, the new conditions become the natural ones. They can show that in cultivated plants, in domesticated animals, and in the several races of men, such alterations have taken place. They can show that the degrees of difference so produced are often, as in dogs, greater than those on which distinctions of species are in other cases founded.

The Education of Henry Adams (1907)
Context: No man, however strong, can serve ten years as schoolmaster, priest, or Senator, and remain fit for anything else. All the dogmatic stations in life have the effect of fixing a certain stiffness of attitude forever, as though they mesmerised the subject.

Beating the drums of hope and faith (2004)
Context: We all want to fit into a culture, a community; we want to find a home, security, freedom of faith and lifestyle but these days all those things are threatened. We don’t know whether the "freedom" in our western democracies means "free of domination" or "free to dominate". Muslim youth are confused and searching for answers. Some are looking towards rigid traditionalism, others to more secular approaches. Many of us are left wondering what is right and what is wrong.

Quantum Psychology : How Brain Software Programs You and Your World (1990), p. 45
Context: Obviously, the faster we process information, the more rich and complex our models or glosses — our reality-tunnels — will become.
Resistance to new information, however, has a strong neurological foundation in all animals, as indicated by studies of imprinting and conditioning. Most animals, including most domesticated primates (humans) show a truly staggering ability to "ignore" certain kinds of information — that which does not "fit" their imprinted/conditioned reality-tunnel. We generally call this "conservatism" or "stupidity", but it appears in all parts of the political spectrum, and in learned societies as well as in the Ku Klux Klan.

Source: The Causes of Evolution (1932), Ch. V What is Fitness?, pp. 158-159.
Context: I have given my reasons for thinking that we can probably explain evolution in terms of the capacity for variation of individual organisms, and the selection exercised on them by their environment....
The most obvious alternative to this view is to hold that evolution has throughout been guided by divine power. There are two objections to this hypothesis. Most lines of descent end in extinction, and commonly the end is reached by a number of different lines evolving in parallel. This does not suggest the work of an intelligent designer, still less of an all mighty one. But the moral objection is perhaps more serious. A very large number of originally free-living Crustacea, worms, and so on, have evolved into parasites. In doing so they have lost, to a greater or less extent, their legs, eyes, and brains, and have become in many cases the course of considerable and prolonged pain to other animals and to man. If we are going to take an ethical point of view at all (and we must do so when discussing theological questions), we are, I think, bound to place this loss of faculties coupled with increased infliction of suffering in the same class as moral breakdown in a human being, which can often be traced to genetical causes. To put the matter in a more concrete way, Blake expressed some doubt as to whether God had made the tiger. But the tiger is in many ways an admirable animal. We have now to ask whether God made the tapeworm. And it is questionable whether an affirmative answer fits in either with what we know about the process of evolution or what many of us believe about the moral perfection of God.

Letter to Lafayette (1 February 1830), published in Letters and Other Writings of James Madison (1867), Vol. IV, p. 60 https://books.google.com/books?id=ugpFAQAAMAAJ&pg=PA60#v=twopage&q&f=false<!-- also quoted in The Last of the Fathers: James Madison and the Republican Legacy (1989), by Drew R. McCoy, Cambridge University Press, p. 252 -->
1830s
Context: Your anticipations with regard to the slavery among us were the natural offspring of your just principles and laudable sympathies; but I am sorry to say that the occasion which led to them proved to be little fitted for the slightest interposition on that subject. A sensibility, morbid in the highest degree, was never more awakened among those who have the largest stake in that species of interest, and the most violent against any governmental movement in relation to it. The excitability at the moment, happened, also, to be not a little augmented by party questions between the South and the North, and the efforts used to make the circumstance common to the former a sympathetic bond of co-operation. I scarcely express myself too strongly in saying, that any allusion in the Convention to the subject you have so much at heart would have been a spark to a mass of gunpowder. It is certain, nevertheless, that time, the “great Innovator,” is not idle in its salutary preparations. The Colonization Society are becoming more and more one of its agents. Outlets for the freed blacks are alone wanted for a rapid erasure of the blot from our Republican character.

Section 9 : Ethical Outlook
Founding Address (1876), Life and Destiny (1913)
Context: Theologians often say that faith must come first, and that morality must be deduced from faith. We say that morality must come first, and faith, to those whose nature fits them to entertain it, will come out of the experience of a deepened moral life as its richest, choicest fruit.
Precisely because moral culture is the aim, we cannot be content merely to lift the mass of mankind above the grosser forms of evil. We must try to advance the cause of humanity by developing in ourselves, as well as in others, a higher type of manhood and womanhood than the past has known.
To aid in the evolution of a new conscience, to inject living streams of moral force into the dry veins of materialistic communities is our aim.
We seek to come into touch with the ultimate power in things, the ultimate peace in things, which yet, in any literal sense, we know well that we cannot know. We seek to become morally certain — that is, certain for moral purposes — of what is beyond the reach of demonstration. But our moral optimism must include the darkest facts that pessimism can point to, include them and transcend them.

Criticism
The Note-Books of Samuel Butler (1912), Part VII - On the Making of Music, Pictures, and Books
Context: Critics generally come to be critics by reason not of their fitness for this but of their unfitness for anything else. Books should be tried by a judge and jury as though they were crimes, and counsel should be heard on both sides.

Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book II, Chapter IV "Sand" Sec. 1
Context: In walls of masonry the first question must be with regard to the sand, in order that it may be fit to mix into mortar and have no dirt in it. The kinds of pitsand are these: black, gray, red, and carbuncular. Of these the best will be found to be that which crackles when rubbed in the hand, while that which has much dirt in it will not be sharp enough. Again: throw some sand upon a white garment and then shake it out; if the garment is not soiled and no dirt adheres to it, the sand is suitable.

The trial of Charles B. Reynolds for blasphemy (1887)
Context: The question to be tried by you is whether a man has the right to express his honest thought; and for that reason there can be no case of greater importance submitted to a jury. And it may be well enough for me, at the outset, to admit that there could be no case in which I could take a greater — a deeper interest. For my part, I would not wish to live in a world where I could not express my honest opinions. Men who deny to others the right of speech are not fit to live with honest men.
I deny the right of any man, of any number of men, of any church, of any State, to put a padlock on the lips — to make the tongue a convict. I passionately deny the right of the Herod of authority to kill the children of the brain.
A man has a right to work with his hands, to plow the earth, to sow the seed, and that man has a right to reap the harvest. If we have not that right, then all are slaves except those who take these rights from their fellow-men.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 73

Source: Mohandas Gandhi (1971), p. 8
Context: Much in his career remains unexplained if we forget his insistence that religion and politics were bound inextricably in the common search for Truth. "To me," he said, "Truth is God and there is no way to find Truth except the way of nonviolence." Truth conceived as God is of course the Absolute. Truth perceived by man must always be relative, changing according to human contacts developing as men understand better each other, their circumstances and themselves. Gandhi never set out to develop a fixed and final doctrine, but emphasized that his practice of ahimsa, or nonviolence, was always experimental, that his political struggle like his personal life was part of a continuing quest for Truth as manifested existentially, a quest that could never end because human understanding was incapable of comprehending the Absolute.
The identification of Truth as the goal of political action, as well as of religious devotion, and the refusal to distinguish between religion and politics, form the background to the great divergences between Gandhi's revolutionary ideas and techniques and those of other contemporary revolutionists … Unorthodox though he might be, Gandhi fitted into the traditional pattern of the sanyassi who practices non‑attachment in the search for Truth; he was the karma yogin, the man who perfects and purifies himself through action. Yogic disciplines of all kinds are held in India to confer power over destiny, and Gandhi believed that positive action — love and nonviolence — could intangibly influence men and therefore events. With Truth as the goal and at the same time as the principle of action (for in Gandhian terms ends are emergent from means and hence virtually indistinguishable from them), there was no place in Gandhi's idea of revolution for conspiratorial methods or guerrilla activities.

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

Lost Worlds : A visit with John Howe (May 2009) http://www.youtube.com/watch?v=lGaxYZX-N3Q
Context: History is like a jigsaw puzzle, except every piece is from a different puzzle, and you try to make them all fit. Although you many never have a finished picture, the time you spend, I think you end up understanding at least the pieces.

I Think I'll Sit This One Out (1939)
Context: Socialism may be all right when men are fit to be socialists. The way may be hard and slow, but until we take it we shall find that the so-called Socialist state degenerates and Fascism as rapidly as the pacifist with warm hearts to generate into militarists with fevered brows.
Marxism, like fascism and capitalism is materialism. The love of material goods above all others is as animal as of love of war. The love of justice above material goods must save us in the end it saved we may be.

Source: The Courage to Create (1975), Ch. 6 : On the Limits of Creativity, p. 119
Context: When you write a poem, you discover that the very necessity of fitting your meaning into such and such a form requires you to search in your imagination for new meanings. You reject certain ways of saying it; you select others, always trying to form the poem again. In your forming, you arrive at new and more profound meanings than you had even dreamed of. Form is not a mere lopping off of meaning that you don't have room to put into your poem; it is an aid to finding new meaning, a stimulus to condensing your meaning, to simplifying and purifying it, and to discovering on a more universal dimension the essence you wish to express.

Conjectures and Refutations: The Growth of Scientific Knowledge (1963)
Context: I may illustrate this by two very different examples of human behaviour: that of a man who pushes a child into the water with the intention of drowning it; and that of a man who sacrifices his life in an attempt to save the child. Each of these two cases can be explained with equal ease in Freudian and in Adlerian terms. According to Freud the first man suffered from repression (say, of some component of his Oedipus complex), while the second man had achieved sublimation. According to Adler the first man suffered from feelings of inferiority (producing perhaps the need to prove to himself that he dared to commit some crime), and so did the second man (whose need was to prove to himself that he dared to rescue the child). I could not think of any human behaviour which could not be interpreted in terms of either theory. It was precisely this fact — that they always fitted, that they were always confirmed — which in the eyes of their admirers constituted the strongest argument in favour of these theories. It began to dawn on me that this apparent strength was in fact their weakness.

In defense of a colleague undergoing investigation by the House Un-American Activities Committee in 1951; published in Memoirs : 1950-1963 (1967), p. 218
Context: If humiliation and rejection are to be the rewards of faithful and effective service in this field, what are those of us to conclude who have also served prominently in this line of work but upon whom this badge has not yet been conferred?
We cannot deceive ourselves into believing that it was merit, rather than chance, that spared some of us the necessity of working in areas of activity that have now become controversial, of recording opinions people now find disagreeable, of aiding in the implementation of policies now under question. … In no field of endeavor is it easier than in the field of foreign affairs to be honestly wrong; in no field is it harder for contemporaries to be certain they can distinguish between wisdom and folly; in no field would it be less practicable to try to insist on infallibility as a mark of fitness for office.

Source: Antigone, Line 660

1960s, Emancipation Proclamation Centennial Address (1962)
Context: When Abraham Lincoln signed the Emancipation Proclamation it was not the act of an opportunistic politician issuing a hollow pronouncement to placate a pressure group. Our truly great presidents were tortured deep in their hearts by the race question. [... ] Lincoln’s torments are well known, his vacillations were facts. In the seething cauldron of ‘62 and ‘63 Lincoln was called the "Baboon President" in the North, and "coward", "assassin" and "savage" in the South. Yet he searched his way to the conclusions embodied in these words, "In giving freedom to the slave we assure freedom to the free, honorable alike in what we give and what we preserve." On this moral foundation he personally prepared the first draft of the Emancipation Proclamation, and to emphasize the decisiveness of his course he called his cabinet together and declared he was not seeking their advice as to its wisdom but only suggestions on subject matter. Lincoln achieved immortality because he issued the Emancipation Proclamation. His hesitation had not stayed his hand when historic necessity charted but one course. No President can be great, or even fit for office, if he attempts to accommodate to injustice to maintain his political balance.

"Robert Anton Wilson: Searching For Cosmic Intelligence" - interview with Jeffrey Elliot (1980) http://www.rawilsonfans.com/articles/Starship.htm
Context: The Western World has been brainwashed by Aristotle for the last 2,500 years. The unconscious, not quite articulate, belief of most Occidentals is that there is one map which adequately represents reality. By sheer good luck, every Occidental thinks he or she has the map that fits. Guerrilla ontology, to me, involves shaking up that certainty. I use what in modern physics is called the "multi-model" approach, which is the idea that there is more than one model to cover a given set of facts. As I've said, novel writing involves learning to think like other people. My novels are written so as to force the reader to see things through different reality grids rather than through a single grid. It's important to abolish the unconscious dogmatism that makes people think their way of looking at reality is the only sane way of viewing the world. My goal is to try to get people into a state of generalized agnosticism, not agnosticism about God alone, but agnosticism about everything. If one can only see things according to one's own belief system, one is destined to become virtually deaf, dumb, and blind. It's only possible to see people when one is able to see the world as others see it. That's what guerrilla ontology is — breaking down this one-model view and giving people a multi-model perspective.

Are You an Illusion (2014). 29.
Context: A particularly strong assumption here has been scientists’ deep reliance on atomization; on finding the meaning of things by breaking them down to their smallest components. Atomizations illustrates the simplest, most literal meaning of the word “reduction”; it works by making things smaller. The illumination that follows does not, of course, flow simply from their being smaller but from the wider scientific picture into which they can now be fitted. That picture gives them a new kind of context, a wider whole within which they can be differently understood. And finding that kind of context is an essential part of what “understanding” means.

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.

Radio interview (1939) quoted in Introduction by Robert DeMott to a 1992 edition of The Grapes of Wrath
Context: Boileau said that Kings, Gods and Heroes only were fit subjects for literature. The writer can only write about what he admires. Present-day kings aren't very inspiring, the gods are on a vacation and about the only heroes left are the scientists and the poor … And since our race admires gallantry, the writer will deal with it where he finds it. He finds it in the struggling poor now.

1960s, Special message to Congress on the right to vote (1965)
Context: The issue presented by the present challenge to our Constitution and our conscience transcends legalism, although it does not transcend the law itself. We are challenged to demonstrate that there are no sanctuaries within our law for those who flaunt it. We are challenged, also, to demonstrate by our prompt, fitting and adequate response now that the hope of our system is not force, not arms, not the might of militia or marshals-but the law itself.

Pt. I, Ch. 2 : The Evanescence of Evil, concluding paragraph
Social Statics (1851)
Context: Man needed one moral constitution to fit him for his original state; he needs another to fit him for his present state; and he has been, is, and will long continue to be, in process of adaptation. And the belief in human perfectibility merely amounts to the belief that, in virtue of this process, man will eventually become completely suited to his mode of life.
Progress, therefore, is not an accident, but a necessity. Instead of civilization being artificial, it is part of nature; all of a piece with the development of the embryo or the unfolding of a flower. The modifications mankind have undergone, and are still undergoing, result from a law underlying the whole organic creation; and provided the human race continues, and the constitution of things remains the same, those modifications must end in completeness.

Canto I, line 131
Hudibras, Part I (1663–1664)
Context: Whatever sceptic could inquire for,
For ev'ry why he had a wherefore;
Knew more than forty of them do,
As far as words and terms cou'd go.
All which he understood by rote
And, as occasion serv'd, would quote;
No matter whether right or wrong,
They might be either said or sung.
His notions fitted things so well,
That which was which he could not tell;
But oftentimes mistook th' one
For th' other, as great clerks have done.

Equality (1943)
Context: I don't deserve a share in governing a hen-roost, much less a nation. Nor do most people — all the people who believe advertisements, and think in catchwords and spread rumors. The real reason for democracy is just the reverse. Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.

Peter Quince at the Clavier (1915)
Context: Beauty is momentary in the mind —
The fitful tracing of a portal;
But in the flesh it is immortal.
The body dies; the body's beauty lives.
So evenings die, in their green going,
A wave, interminably flowing.
So gardens die, their meek breath scenting
The cowl of winter, done repenting.
So maidens die, to the auroral
Celebration of a maiden's choral.

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

Frame of Government (1682)
Context: When the great and wise God had made the world, of all his creatures, it pleased him to chuse man his Deputy to rule it: and to fit him for so great a charge and trust, he did not only qualify him with skill and power, but with integrity to use them justly. This native goodness was equally his honour and his happiness; and whilst he stood here, all went well; there was no need of coercive or compulsive means; the precept of divine love and truth, in his bosom, was the guide and keeper of his innocency. But lust prevailing against duty, made a lamentable breach upon it; and the law, that before had no power over him, took place upon him, and his disobedient posterity, that such as would not live comformable to the holy law within, should fall under the reproof and correction of the just law without, in a judicial administration.

Speech rejecting the demands that he lead his people onto a reservation. (1876)
Context: Perhaps you think the Creator sent you here to dispose of us as you see fit. If I thought you were sent by the Creator, I might be induced to think you had a right to dispose of me. Do not misunderstand me, but understand fully with reference to my affection for the land. I never said the land was mine to do with as I choose. The one who has a right to dispose of it is the one who has created it. I claim a right to live on my land and accord you the privilege to return to yours.

Music, Mind, and Meaning (1981)
Context: Of what use is musical knowledge? Here is one idea. Each child spends endless days in curious ways; we call this play. A child stacks and packs all kinds of blocks and boxes, lines them up, and knocks them down. … Clearly, the child is learning about space!... how on earth does one learn about time? Can one time fit inside another? Can two of them go side by side? In music, we find out!

Introduction (1971)
The Golden Notebook (1962)
Context: Ideally, what should be said to every child, repeatedly, throughout his or her school life is something like this:
"You are in the process of being indoctrinated. We have not yet evolved a system of education that is not a system of indoctrination. We are sorry, but it is the best we can do. What you are being taught here is an amalgam of current prejudice and the choices of this particular culture. The slightest look at history will show how impermanent these must be. You are being taught by people who have been able to accommodate themselves to a regime of thought laid down by their predecessors. It is a self-perpetuating system. Those of you who are more robust and individual than others will be encouraged to leave and find ways of educating yourself — educating your own judgements. Those that stay must remember, always, and all the time, that they are being moulded and patterned to fit into the narrow and particular needs of this particular society."

Bowdoin Academic Spotlight interview (2011)
Context: You have to take advantage of the opportunities that life gives you, particularly the moments in time when you have time, when you're between jobs or you retire. Get out and go. I think most of us are way too intense. We need to take a deep breath and do things that maybe don't fit the normal picture of what we're supposed to do at that stage of life. In some ways, this book is one big argument for just plain loosening up.

The Canton, Ohio Speech, Anti-War Speech (1918)
Context: You need at this time especially to know that you are fit for something better than slavery and cannon fodder. You need to know that you were not created to work and produce and impoverish yourself to enrich an idle exploiter. You need to know that you have a mind to improve, a soul to develop, and a manhood to sustain.

As quoted by Mark Pitzke, 'Iran Is My True and Only Home' http://www.spiegel.de/international/world/iran-s-crown-prince-reza-pahlavi-iran-is-my-true-and-only-home-a-641984-2.html, August 12, 2009.
Interviews, 2009