Quotes about form

page 59

8 March 1868
The will localizes us, thought universalizes us. My soul wavers between two, four, six general and contradictory conceptions, for it obeys all the great instincts of human nature, and aspires to the absolute, which can only be realized by a succession of contraries.
As translated in The Private Journal of Henri Frédéric Amiel (1935), p. 238
Journal Intime (1882), Journal entries
Context: Action limits us; whereas in the state of contemplation we are endlessly expansive. Will localizes us; thought universalizes us. My soul wavers between half a dozen antagonistic general conceptions, because it is responsive to all the great instincts of human nature, and its aspiration is to the absolute, which is only to be reached through a succession of contraries. It has taken me a great deal of time to understand myself, and I frequently find myself beginning over again the study of the oft-solved problem, so difficult is it for us to maintain any fixed point within us. I love everything, and detest one thing only — the hopeless imprisonment of my being within a single arbitrary form, even were it chosen by myself. Liberty for the inner man is then the strongest of my passions — perhaps my only passion. Is such a passion lawful? It has been my habit to think so, but intermittently, by fits and starts. I am not perfectly sure of it.

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 6
Context: The world of underlying form is an unusual object of discussion because it is actually a mode of discussion itself. You discuss things in terms of their immediate appearance or you discuss them in terms of their underlying form, and when you try to discuss these modes of discussion you get involved in what could be called a platform problem. You have no platform from which to discuss them other than the modes themselves.

"Non-cooperative Games" in Annals of Mathematics, Vol. 54, No. 2 (September 1951)<!-- ; as cited in Can and should the Nash program be looked at as a part of mechanism theory? (2003) by Walter Trockel -->
1950s
Context: The writer has developed a “dynamical” approach to the study of cooperative games based upon reduction to non-cooperative form. One proceeds by constructing a model of the preplay negotiation so that the steps of negotiation become moves in a larger non-cooperative game [which will have an infinity of pure strategies] describing the total situation. This larger game is then treated in terms of the theory of this paper [extended to infinite games] and if values are obtained they are taken as the values of the cooperative game. Thus the problem of analyzing a cooperative game becomes the problem of obtaining a suitable, and convincing, non-cooperative model for the negotiation.
The writer has, by such a treatment, obtained values for all finite two-person cooperative games, and some special n-person games.

On members of the clergy who sought to establish some form of "official" Christianity in the U.S. government. Letter to Dr. Benjamin Rush (23 September 1800)
This has commonly been quoted as "I have sworn upon the altar of God Eternal, hostility against every form of tyranny over the mind of man", "I have sworn upon the altar of God eternal hostility against every form of tyranny over the mind of man", and "I have sworn upon the altar of God, eternal hostility against every form of tyranny over the mind of man." Neither capitalization of "god" and "eternal", nor a comma before or after "eternal" are apparent in the original. Photograph of the original manuscript at the Library of Congress http://memory.loc.gov/master/mss/mtj/mtj1/022/0400/0440.jpg - LOC transcription http://memory.loc.gov/cgi-bin/query/r?ammem/mtj:@field(DOCID+@lit(tj090069)) <!-- NOTE : though this transcription has a comma between god and eternal in there is no comma apparent in the photograph and where grammar might best place it remains ambiguous. -->
The first portion of this statement has also been widely paraphrased as "The clergy believe that any power confided in me will be exerted in opposition to their schemes, and they believe rightly".
1800s
Context: The returning good sense of our country threatens abortion to their hopes, & they believe that any portion of power confided to me, will be exerted in opposition to their schemes. And they believe rightly; for I have sworn upon the altar of god eternal hostility against every form of tyranny over the mind of man. But this is all they have to fear from me: and enough, too, in their opinion.

Source: Vestiges of the Natural History of Creation (1844), p. 321
Context: Let us look at the inventive class of minds which stand out amongst their fellows—the men who, with little prompting or none, conceive new ideas in science, arts, morals—and we can be at no loss to understand how and whence have arisen the elements of that civilization which history traces from country to country throughout the course of centuries. See a Pascal, reproducing the Alexandrian's problems at fifteen; a Ferguson, making clocks from the suggestions of his own brain, while tending cattle on a Morayshire heath; a boy Lawrence, in an inn on the Bath road, producing, without a master, drawings which the educated could not but admire; or look at Solon and Confucius, devising sage laws, and breathing the accents of all but divine wisdom for their barbarous fellow-countrymen, three thousand years ago—and the whole mystery is solved at once.... Nations, improved by these means, become in turn foci for the diffusion of light over the adjacent regions of barbarism—their very passions helping to this end, for nothing can be more clear than that ambitious aggression has led to the civilization of many countries. Such is the process which seems to form the destined means for bringing mankind from the darkness of barbarism to the day of knowledge and mechanical and social improvement.

Card I : The Magician
The Symbolism of the Tarot (1913)
Context: With his hands he unites heaven and earth, and the four elements that form the world are controlled by him.
The four symbols before him are the four letters of the name of God, the signs of the four elements, fire, water, air, earth."
I trembled before the depth of the mysteries A touched... The words I heard seemed to be littered by the Great Magician himself, and it was as though he spoke in me.
I was in deep trepidation and at moment I felt there was nothing, before me except the blue sky; but within me a window opened through which I could see unearthly things. and hear unearthly words.

The Wisdom of Insecurity (1951)

A Declaration of the Independence of Cyberspace (1996)
Context: You claim there are problems among us that you need to solve. You use this claim as an excuse to invade our precincts. Many of these problems don't exist. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We are forming our own Social Contract. This governance will arise according to the conditions of our world, not yours. Our world is different.
Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.
We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.
We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

Athenäumsfragmente 414
Variant translations:
People who are eccentric enough to be quite seriously virtuous understand each other everywhere, discover each other easily, and form a silent opposition to the ruling immorality that happens to pass for morality.
Philosophical Fragments, P. Firchow, trans. (1991) § 414
Athenäum (1798 - 1800)
Context: If there is an invisible church, then it is of the great paradox, which is inseparable from morality, and which must be distinguished from the merely philosophical. People who are so eccentric that they are completely serious in being and becoming virtuous understand one another in everything, find one another easily, and form a silent opposition against the prevailing immorality that pretends to be morality. A certain mysticism of expression, which joined with romantic fantasy and grammatical understanding, can be something charming and good, often serves as a symbol of their beautiful secrets.

A Message to Garcia (1899)
Context: The point I wish to make is this: McKinley gave Rowan a letter to be delivered to Garcia; Rowan took the letter & did not ask, "Where is he at?" By the Eternal! there is a man whose form should be cast in deathless bronze and the statue placed in every college of the land. It is not book-learning young men need, nor instruction about this and that, but a stiffening of the vertebrae which will cause them to be loyal to a trust, to act promptly, concentrate their energies: do the thing — "Carry a message to Garcia!"

Kein Operationsplan reicht mit einiger Sicherheit über das erste Zusammentreffen mit der feindlichen Hauptmacht hinaus.
"On Strategy" (1871)/"Über Strategie" (1871), as translated in Moltke on the Art of War: Selected Writings (1993) by Daniel J. Hughes and Harry Bell, p. 92; German collected in: Kriegsgeschichtliche Einzelschriften, H.13 (1890), hier zitiert nach: Militārische Werke, Band 2, Teil 2. Mittler & Sohn Berlin 1900. S. 291 books.google https://books.google.de/books?id=WHgvafaY1UIC&pg=PA291
Paraphrased variants:
No plan survives contact with the enemy.
Paraphrased in The Swordbearers : Studies in Supreme Command in the First World War (1963) by Correlli Barnett, p. 35
No battle plan ever survives contact with the enemy.
As quoted in Donnybrook : The Battle of Bull Run, 1861 (2005) by David Detzer, p. 233
Context: The tactical result of an engagement forms the base for new strategic decisions because victory or defeat in a battle changes the situation to such a degree that no human acumen is able to see beyond the first battle. In this sense one should understand Napoleon's saying: "I have never had a plan of operations."
Therefore no plan of operations extends with any certainty beyond the first contact with the main hostile force.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 53

The Other World (1657)
Context: How do you think a spade, sword or dagger wounds us? Because the metal is a form of matter in which the particles are closer and more tightly bound together than those of your flesh. The metal forces flesh to yield to strength, just as a galloping squadron penetrates a battle line that is of much greater extent.
And why is a piece of hot metal hotter than a piece of burning wood? Because the metal contains more heat in a smaller volume. The particles in the metal are more compact than those in the wood.

Second Talk in Poona (10 September 1958) http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=588&chid=4907&w=%22Please+let+us+be+clear+on+this+point%22, J.Krishnamurti Online, JKO Serial No. 580910, Vol. XI, p. 20
Posthumous publications, The Collected Works
Context: Please let us be clear on this point — that you cannot by any process, through any discipline, through any form of meditation, go to truth, God, or whatever name you like to give it. It is much too vast, it cannot possibly be conceived of; no description will cover it, no book can hold it, nor any word contain it. So you cannot by any devious method, by any sacrifice, by any discipline or through any guru, go to it. You must await it, it will come to you, you cannot go to it. That is the fundamental thing one has to understand, that not through any trick of the mind, not through any control, through any virtue, any compulsion, any form of suppression, can the mind possibly go to truth. All that the mind can do is be quiet but not with the intention of receiving it. And that is one of the most difficult things of all because we think truth can be experienced right away through doing certain things. Truth is not to be bought any more than love can be bought.

1840s, Essays: First Series (1841), Self-Reliance
Context: Inasmuch as the soul is present, there will be power not confident but agent. To talk of reliance is a poor external way of speaking. Speak rather of that which relies, because it works and is. Who has more obedience than I masters me, though he should not raise his finger. Round him I must revolve by the gravitation of spirits. We fancy it rhetoric, when we speak of eminent virtue. We do not yet see that virtue is Height, and that a man or a company of men, plastic and permeable to principles, by the law of nature must overpower and ride all cities, nations, kings, rich men, poets, who are not.
This is the ultimate fact which we so quickly reach on this, as on every topic, the resolution of all into the ever-blessed ONE. Self-existence is the attribute of the Supreme Cause, and it constitutes the measure of good by the degree in which it enters into all lower forms. All things real are so by so much virtue as they contain.

"The Truth of Orthodoxy" as translated in Vestnik of the Russian West European Patriarchal Exarchate (1952) http://www.kosovo.net/ortruth.html
Context: The Christian world doesn't know Orthodoxy too well. It only knows the external and for the most part, the negative features of the Orthodox Church and not the inner spiritual treasure. Orthodoxy was locked inside itself, it did not have the spirit of proselytism and did not reveal itself to the world. For the longest time, Orthodoxy did not have such world-wide significance as did Catholicism and Protestantism. It remained apart form passionate religious battles for hundreds of years, for centuries it lived under the protection of large empires (Byzantium and Russia), and preserved its eternal truth from the destructive processes of world history. It is characteristic of Orthodoxy's religious nature that it was not sufficiently actualized nor exposed externally, it was not militant, and precisely because of this the heavenly truth of Christian revelation was not distorted so much. Orthodoxy is that form of Christianity which suffered the least distortion in its substance as a result of human history. The Orthodox Church had its moments of historical sin, for the most part in connection with its external dependence on the State, but the Church's teaching, her inner spiritual path was not subject to distortion. The Orthodox Church is primarily the Church of tradition, in contrast to the Catholic Church, which is the Church of authority, and to the Protestant Churches which are essentially churches of individual faith. The Orthodox Church was never subject to a single externally authoritarian organization and it unshakenly was held together by the strength of internal tradition and not by any external authority. Out of all forms of Christianity it is the Orthodox Church which remained more closely tied to early Christianity.

The Paris Review interview (1958)
Context: The perfect ideal would be that a man who is essentially nonviolent would be able to defend himself against any form of violence. But this is very rare in life. But this raises one of the most important themes in Eternity, why Prewitt does not shoot back at the MPs who kill him as he tries to get back to his unit after his murder of Fatso Judson. You see, when Prewitt kills Fatso he is carrying the theory of vengeance by violence to its final logical end. But the thing is that Fatso doesn't even know why he is being killed; and when Prewitt sees that, he realizes what a fruitless thing he has done.

Draft for a Statement of Human Obligation (1943)
Context: It is the aim of public life to arrange that all forms of power are entrusted, so far as possible, to men who effectively consent to be bound by the obligation towards all human beings which lies upon everyone, and who understand the obligation.
Law is the quality of the permanent provisions for making this aim effective.

On the work of the metal-smith Tubal-Cain
The Legend of Jubal (1869)
Context: Each day he wrought and better than he planned,
Shape breeding shape beneath his restless hand.
(The soul without still helps the soul within,
And its deft magic ends what we begin.)
Nay, in his dreams his hammer he would wield
And seem to see a myriad types revealed,
Then spring with wondering triumphant cry,
And, lest the inspiring vision should go by,
Would rush to labor with that plastic zeal
Which all the passion of our life can steal
For force to work with. Each day saw the birth
Of various forms, which, flung upon the earth,
Seemed harmless toys to cheat the exacting hour,
But were as seeds instinct with hidden power.

Slavery and Freedom (1939), p. 147
Context: There is absolute truth in anarchism and it is to be seen in its attitude to the sovereignty of the state and to every form of state absolutism. … The religious truth of anarchism consists in this, that power over man is bound up with sin and evil, that a state of perfection is a state where there is no power of man over man, that is to say, anarchy. The Kingdom of God is freedom and the absence of such power... the Kingdom of God is anarchy.

Cosmopolitan (October 1906)
Context: What life means to me is to put the content of Shelley into the form of Zola. The proletarian writer is a writer with a purpose; he thinks no more of "art for art's sake" than a man on a sinking ship thinks of painting a beautiful picture in the cabin; he thinks of getting ashore — and then there will be time enough for art.

I am an anarchist!
Prologue
Anarchism : A History of Libertarian Ideas and Movements (1962)

Article on Philosophy, Vol. 25, p. 667, as quoted in Main Currents of Western Thought : Readings in Western European Intellectual History from the Middle Ages to the Present (1978) by Franklin Le Van Baumer
Variant translation: Reason is to the philosopher what grace is to the Christian. Grace moves the Christian to act, reason moves the philosopher. Other men walk in darkness; the philosopher, who has the same passions, acts only after reflection; he walks through the night, but it is preceded by a torch. The philosopher forms his principles on an infinity of particular observations. … He does not confuse truth with plausibility; he takes for truth what is true, for forgery what is false, for doubtful what is doubtful, and probable what is probable. … The philosophical spirit is thus a spirit of observation and accuracy.
L'Encyclopédie (1751-1766)
Context: Reason is to the philosopher what grace is to the Christian.
Grace causes the Christian to act, reason the philosopher. Other men are carried away by their passions, their actions not being preceded by reflection: these are the men who walk in darkness. On the other hand, the philosopher, even in his passions, acts only after reflection; he walks in the dark, but by a torch.
The philosopher forms his principles from an infinity of particular observations. Most people adopt principles without thinking of the observations that have produced them, they believe the maxims exist, so to speak, by themselves. But the philosopher takes maxims from their source; he examines their origin; he knows their proper value, and he makes use of them only in so far as they suit him.
Truth is not for the philosopher a mistress who corrupts his imagination and whom he believes to be found everywhere; he contents himself with being able to unravel it where he can perceive it. He does not confound it with probability; he takes for true what is true, for false what is false, for doubtful what is doubtful, and probable what is only probable. He does more, and here you have a great perfection of the philosopher: when he has no reason by which to judge, he knows how to live in suspension of judgment...
The philosophical spirit is, then, a spirit of observation and exactness, which relates everything to true principles...

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.1, p. 36
Context: Once in a generation, a Wallace may be found physically, mentally, and morally qualified to wander unscathed through the tropical wilds of America and of Asia; to form magnificent collections as he wanders; and withal to think out sagaciously the conclusions suggested by his collections: but, to the ordinary explorer or collector, the dense forests of equatorial Asia and Africa, which constitute the favourite habitation of the Orang, the Chimpanzee, and the Gorilla, present difficulties of no ordinary magnitude: and the man who risks his life by even a short visit to the malarious shores of those regions may well be excused if he shrinks from facing the dangers of the interior; if he contents himself with stimulating the industry of the better seasoned natives, and collecting and collating the more or less mythical reports and traditions with which they are too ready to supply him. In such a manner most of the earlier accounts of the habits of the man-like Apes originated...

St. 2
Hymn to Intellectual Beauty (1816)
Context: Spirit of BEAUTY, that dost consecrate
With thine own hues all thou dost shine upon
Of human thought or form, where art thou gone?
Why dost thou pass away and leave our state,
This dim vast vale of tears, vacant and desolate?
Ask why the sunlight not for ever
Weaves rainbows o'er yon mountain-river,
Why aught should fail and fade that once is shown,
Why fear and dream and death and birth
Cast on the daylight of this earth
Such gloom, why man has such a scope
For love and hate, despondency and hope?

Revolution (2014)
Context: Diablo and I fashioned my beard together in my trailer, together, as cautiously as you’d sculpt a peace treaty between two nations that prefer war to peace. The reality was that my identity outside of filmmaking had become more important to me. I was doing hours of yoga and meditation each day, I was going through a divorce, and the result was a kind of hirsute intransigence. I looked like the cliché of a terrorist and I behaved like one. Except the beard wasn’t the symbol, it was the cause. I feel some guilt about my lack of enthusiasm for acting, like it’s a bit ungrateful. Like I’ve let my teenage self down. Mind you, he let himself down a fair bit, the dirty little pervert. The dreams of my adolescent self were entangled with silvery screens and limousines, and I still feel that I need to offer up superficial sacrifices to his misguided altar. The fact is, though, I find filmmaking a boring process and its ends dubious. This could, of course, be due to the quality of the stuff I’ve done so far, as opposed to an essential rejection of an art form. Maybe if I’d been “R. P. McMurphy” or “The Elephant Man” or “Brian,” I’d feel different. It just wasn’t what I thought it would be. It’s not just the entertainment industry that has seemed like a mirage on arrival. What about clubs and parties? When I’m there I think, “Is this it? Is this all there is? Is this what all the fuss is about?” This feeling of disillusionment perhaps climaxed around the time of my divorce and the making of this subsequent film.

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: It was said by Sir Thomas More that to give up witchcraft was to give up the Bible itself. This idea was entertained by nearly all the eminent theologians of a hundred years ago. In my judgment, they were right. To give up witchcraft is to give up, in a great degree at least, the supernatural. To throw away the little ghosts simply prepares the mind of man to give up the great ones. The founders of nearly all creeds, and of all religions properly so called, have taught the existence of good and evil spirits. They have peopled the dark with devils and the light with angels. They have crowded hell with demons and heaven with seraphs. The moment these good and evil spirits, these angels and fiends, disappear from the imaginations of men, and phenomena are accounted for by natural rather than by supernatural means, a great step has been taken in the direction of what is now known as materialism. While the church believes in witchcraft, it is in a greatly modified form. The evil spirits are not as plenty as in former times, and more phenomena are accounted for by natural means. Just to the extent that belief has been lost in spirits, just to that extent the church has lost its power and authority. When men ceased to account for the happening of any event by ascribing it to the direct action of good or evil spirits, and began to reason from known premises, the chains of superstition began to grow weak.

The Hireling Ministry, None of Christ's (1652)
Context: The civil state of the nations, being merely and essentially civil, cannot (Christianly) be called "Christian states," after the pattern of that holy and typical land of Canaan, which I have proved at large in the Bloudy Tenent to be a nonesuch and an unparalleled figure of the spiritual state of the church of Christ Jesus, dispersed yet gathered to Him in all nations.
The civil sword (therefore) cannot (rightfully) act either in restraining the souls of the people from worship, etc., or in constraining them to worship, considering that there is not a tittle in the New Testament of Christ Jesus that commits the forming or reforming of His spouse and church to the civil and worldly powers...

Source: The Master of Go (1951), Ch. 38, p. 164.
Context: That play of black upon white, white upon black, has the intent and takes the form of creative art. It has in it a flow of the spirit and a harmony of music. Everything is lost when suddenly a false note is struck, or one party in a duet suddenly launches forth on an eccentric flight of his own. A masterpiece of a game can be ruined by insensitivity to the feelings of an adversary.

Naked Pictures of Famous People (1998)
Context: Orthodox Jews, or, as they are known in the Talmud, the Really Chosen Ones, are committed to the idea that the entire Torah was dictated by God verbatim to Moses at Mount Sinai... Other forms of Judaism dispute this claim, although it does explain certain passages in the first Torah, such as, "I'm sorry, am I boring you?" and "What do you like better, Moses, Lord Almighty or Big Hoohah?"

This can be summarized in a single sentence: The Korean people are too pure-blooded, and so too virtuous, to survive in this evil world without a great parental leader. This paranoid nationalism might sound crude and puerile, but it is only in this ideological context that the country’s distinguishing characteristics, which the outside world has long found so baffling, make perfect sense.
2010s, North Korea's Race Problem (February 2010)

Source: The Complex Vision (1920), Chapter I
Context: One of the curious psychological facts, in connection with the various ways in which various minds function, is the fact that when in these days we seek to visualize, in some pictorial manner, our ultimate view of life, the images which are called up are geometrical or chemical rather than anthropomorphic. It is probable that even the most rational and logical among us as soon as he begins to philosophize at all is compelled by the necessity of things to form in the mind some vague pictorial representation answering to his conception of the universe.
Most minds see the universe of their mental conception as something quite different from the actual stellar universe upon which we all gaze. Even the most purely rational minds who find the universe in "pure thought" are driven against their rational will to visualize this "pure thought" and to give it body and form and shape and movement.

Stay Alive All Your Life (1957), Epigram, Ch. 1 : The Magnificent Power of Belief http://www.ebookwise.com/ebooks/b55844/Stay-Alive-All-Your-Life/Dr-Norman-Vincent-Peale/?si=43
Stay Alive All Your Life (1957)
Context: Every individual forms his own estimate of himself and that basic estimate goes far toward determining what he becomes. You can do no more than you believe you can. You can be no more than you believe you are. Belief stimulates power within yourself. Have faith in faith. Don't be afraid to trust faith.

The Origins of Art (1966)
Other Quotes
Context: What I am searching for... is some formula that would combine individual initiative with universal values, and that combination would give us a truly organic form. Form, which we discover in nature by analysis, is obstinately mathematical in its manifestations—which is to say that creation in art requires thought and deliberation. But this is not to say that form can be reduced to a formula. In every work of art it must be re-created, but that too is true of every work of nature. Art differs from nature not in its organic form, but in its human origins: in the fact that it is not God or a machine that makes a work of art, but an individual with his instincts and intuitions, with his sensibility and his mind, searching relentlessly for the perfection that is neither in mind nor in nature, but in the unknown. I do not mean this in an other-worldly sense, only that the form of the flower is unknown to the seed.

Letter X
The Nemesis of Faith (1849)
Context: I know that in early ages men did form degraded notions of the Almighty, painting Him like themselves, extreme only in all their passions : they thought He could he as lightly irritated as themselves, and that they could appease His anger by wretched offerings of innocent animals. From such a feeling as this to the sense of the value of a holy and spotless life and death — from the sacrifice of an animal to that of a saint — is a step forward out of superstition quite immeasurable. That between the earnest conviction of partial sight, and the strong metaphors of vehement minds, the sacrificial language should have been transferred onwards from one to the other, seems natural to me; perhaps inevitable. On the other hand, through all history we find the bitter fact that mankind can only be persuaded to accept the best gifts which Heaven sends them, in persecuting and destroying those who are charged to be their bearers.

Misgivings, st. 2
Battle Pieces: And Aspects of the War (1860)
Context: With shouts the torrents down the gorges go,
And storms are formed behind the storm we feel:
The hemlock shakes in the rafter, the oak in the driving keel.

1770s, Thoughts on Government (1776)
Context: We ought to consider what is the end of government, before we determine which is the best form. Upon this point all speculative politicians will agree, that the happiness of society is the end of government, as all Divines and moral Philosophers will agree that the happiness of the individual is the end of man. From this principle it will follow, that the form of government which communicates ease, comfort, security, or, in one word, happiness, to the greatest number of persons, and in the greatest degree, is the best.

Source: The Courage to Create (1975), Ch. 1 : The Courage to Create, p. 35
Context: Whatever sphere we may be in, there is a profound joy in the realization that we are helping to form the structure of the new world. This is creative courage, however minor or fortuitous our creations may be. We can then say, with Joyce, Welcome, O life! We go for the millionth time to forge in the smithy of our souls the uncreated conscience of the race.

Alan Moore on Anarchism (2009)
Context: I suppose any form of art can be said to be propaganda for a state of mind. Inevitably, if you are creating a painting, or writing a story, you are making propaganda, in a sense, for the way that you feel, the way that you think, the way that you see the world. You are trying to express your own view of reality and existence, and that is inevitably going to be a political action—especially if your view of existence is too far removed from the mainstream view of existence. Which is how an awful lot of writers have gotten into terrible trouble in the past.

Source: Silence Speaks, from the chalkboard of Baba Hari Dass, 1977, p.9

Source: LSD : My Problem Child (1980), Ch. 11 : LSD Experience and Reality
Context: As a path to the perception of a deeper, comprehensive reality, in which the experiencing individual is also sheltered, meditation, in its different forms, occupies a prominent place today. The essential difference between meditation and prayer in the usual sense, which is based upon the duality of creator-creation, is that meditation aspires to the abolishment of the I-you-barrier by a fusing of object and subject, of sender and receiver, of objective reality and self.
Objective reality, the world view produced by the spirit of scientific inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian and mythical-Apollonian world view.
But this ever broadening factual knowledge, which constitutes objective reality, need not be a desecration. On the contrary, if it only advances deep enough, it inevitably leads to the inexplicable, primal ground of the universe: the wonder, the mystery of the divine — in the microcosm of the atom, in the macrocosm of the spiral nebula; in the seeds of plants, in the body and soul of people.

The Virtue of Selfishness (1964)
Context: Racism is the lowest, most crudely primitive form of collectivism. It is the notion of ascribing moral, social or political significance to a man's genetic lineage—the notion that a man's intellectual and characterological traits are produced and transmitted by his internal body chemistry. Which means, in practice, that a man is to be judged, not by his own character and actions, but by the characters and actions of a collective of ancestors.

Part Troll (2004)

"Poets of the People" in Art, Literature and the Drama (1858).
Context: There are two modes of criticism. One which … crushes to earth without mercy all the humble buds of Phantasy, all the plants that, though green and fruitful, are also a prey to insects or have suffered by drouth. It weeds well the garden, and cannot believe the weed in its native soil may be a pretty, graceful plant.
There is another mode which enters into the natural history of every thing that breathes and lives, which believes no impulse to be entirely in vain, which scrutinizes circumstances, motive and object before it condemns, and believes there is a beauty in natural form, if its law and purpose be understood.

Source: Mathematical Thought from Ancient to Modern Times (1972), p. 346
Context: Fermat applied his method of tangents to many difficult problems. The method has the form of the now-standard method of differential calculus, though it begs entirely the difficult theory of limits.

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

Essay as "Mr. X" (1969)
Context: When I'm high I can penetrate into the past, recall childhood memories, friends, relatives, playthings, streets, smells, sounds, and tastes from a vanished era. I can reconstruct the actual occurrences in childhood events only half understood at the time. Many but not all my cannabis trips have somewhere in them a symbolism significant to me which I won't attempt to describe here, a kind of mandala embossed on the high. Free-associating to this mandala, both visually and as plays on words, has produced a very rich array of insights.
There is a myth about such highs: the user has an illusion of great insight, but it does not survive scrutiny in the morning. I am convinced that this is an error, and that the devastating insights achieved when high are real insights; the main problem is putting these insights in a form acceptable to the quite different self that we are when we're down the next day.

Vague Thoughts On Art (1911)
Context: He is but a poor philosopher who holds a view so narrow as to exclude forms not to his personal taste. No realist can love romantic Art so much as he loves his own, but when that Art fulfils the laws of its peculiar being, if he would be no blind partisan, he must admit it. The romanticist will never be amused by realism, but let him not for that reason be so parochial as to think that realism, when it achieves vitality, is not Art. For what is Art but the perfected expression of self in contact with the world; and whether that self be of enlightening, or of fairy-telling temperament, is of no moment whatsoever. The tossing of abuse from realist to romanticist and back is but the sword-play of two one-eyed men with their blind side turned toward each other. Shall not each attempt be judged on its own merits? If found not shoddy, faked, or forced, but true to itself, true to its conceiving mood, and fair-proportioned part to whole; so that it lives — then, realistic or romantic, in the name of Fairness let it pass! Of all kinds of human energy, Art is surely the most free, the least parochial; and demands of us an essential tolerance of all its forms. Shall we waste breath and ink in condemnation of artists, because their temperaments are not our own?

Introduction
The Common Background of Greek and Hebrew Civilizations (1965 [1962])
Context: The customs of both the Greeks and Hebrews in that heroic age were often alien to their respective descendants in the classical periods. We shall have to bear in mind that the gulf separating classical Israel (of the great Prophets) from classical Greece (of the scientists and philosophers) must not be read back into the heroic age when both peoples formed part of the same international complex.

New Theories of Everything (2007)

Source: Bernard Shaw in Twilight (1943), II
Context: Shaw knows at any moment, on any subject, what he thinks, what you will think, what others have thought, what all this thinking entails; and he takes the most elaborate pains to bring these thoughts to light in a form which is by turns abstract and familiar, conciliatory and aggressive, obvious and inferential, comic and puzzling. In a word, Shaw is perhaps the most consciously conscious mind that has ever thought — certainly the most conscious since Rousseau; which may be why both of them often create the same impression of insincerity amounting to charlatanism.
Yet it is by excess of honesty that Shaw himself lent color to his representation as an inconsequential buffoon bent on monopolizing the spotlight.

Source: Discourses (1967), Vol. III, Ch. 1 : The Avatar, p. 11.
Context: CONSCIOUSLY or unconsciously, every living creature seeks one thing. In the lower forms of life and in less advanced human beings, the quest is unconscious; in advanced human beings, it is conscious. The object of the quest is called by many names — happiness, peace, freedom, truth, love, perfection, Self-realisation, God-realisation, union with God. Essentially, it is a search for all of these, but in a special way. Everyone has moments of happiness, glimpses of truth, fleeting experiences of union with God; what they want is to make them permanent. They want to establish an abiding reality in the midst of constant change.
It is a natural desire, based fundamentally on a memory, dim or clear as the individual’s evolution may be low or high, of his essential unity with God; for, every living thing is a partial manifestation of God, conditioned only by its lack of knowledge of its own true nature. The whole of evolution, in fact, is an evolution from unconscious divinity to conscious divinity, in which God Himself, essentially eternal and unchangeable, assumes an infinite variety of forms, enjoys an infinite variety of experiences and transcends an infinite variety of self-imposed limitations. Evolution from the standpoint of the Creator is a divine sport, in which the Unconditioned tests the infinitude of His absolute knowledge, power and bliss in the midst of all conditions. But evolution from the standpoint of the creature, with his limited knowledge, limited power, limited capacity for enjoying bliss, is an epic of alternating rest and struggle, joy and sorrow, love and hate, until, in the perfected man, God balances the pairs of opposites and transcends duality. Then creature and Creator recognise themselves as one; changelessness is established in the midst of change, eternity is experienced in the midst of time. God knows Himself as God, unchangeable in essence, infinite in manifestation, ever experiencing the supreme bliss of Self-realisation in continually fresh awareness of Himself by Himself.
This realisation must and does take place only in the midst of life, for it is only in the midst of life that limitation can be experienced and transcended, and that subsequent freedom from limitation can be enjoyed.

""Civilization,"" London and Westminster Review (April 1836)
Context: The principle itself of dogmatic religion, dogmatic morality, dogmatic philosophy, is what requires to be rooted out; not any particular manifestation of that principle. ¶ The very corner-stone of an education intended to form great minds, must be the recognition of the principle, that the object is to call forth the greatest possible quantity of intellectual power, and to inspire the intensest love of truth: and this without a particle of regard to the results to which the exercise of that power may lead, even though it should conduct the pupil to opinions diametrically opposite to those of his teachers. We say this, not because we think opinions unimportant, but because of the immense importance which we attach to them; for in proportion to the degree of intellectual power and love of truth which we succeed in creating, is the certainty that (whatever may happen in any one particular instance) in the aggregate of instances true opinions will be the result; and intellectual power and practical love of truth are alike impossible where the reasoner is shown his conclusions, and informed beforehand that he is expected to arrive at them.

Source: The Life of St. Teresa of Jesus (c.1565), Ch. XXIX, ¶ 16-17
Context: I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision, such as I have spoken of before. It was our Lord's will that in this vision I should see the angel in this wise. He was not large, but small of stature, and most beautiful — his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim. Their names they never tell me; but I see very well that there is in heaven so great a difference between one angel and another, and between these and the others, that I cannot explain it.I saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it, even a large one. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying.</p

Gompers v. United States, 233 U.S. 604, 610 (1914).
1910s

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

1449b.24
Poetics

As quoted in The Social Dimensions Of Law And Justice In Contemporary India (1979) by V. R. Krishna Iyer
Context: It may be that we are puppets — puppets controlled by the strings of society. But at least we are puppets with perception, with awareness. And perhaps our awareness is the first step to our liberation. The fact that obedience is often a necessity in human society does not diminish our responsibility as citizens. Rather, it confers on us a special obligation to place in positions of authority those most likely to use it humanely. And people are inventive. The variety of political forms we have seen in history are only several of many possible political arrangements. Perhaps the next step is to invent and to explore political forms that will give conscience a better chance to resist errant authority.

In his proposal to the Sir Dorab Tata Trust for establishing a "vigorous school of research in fundamental physics [in India]", which would later be the Tata Institute of Fundamental Research; as quoted in the "Homi Jehangir Bhabha" profile at the Vigyan Prasar Science Portal.
Context: There is at the moment in India no big school of research in the fundamental problems of physics, both theoretical and experimental. There are, however, scattered all over India competent workers who are not doing as good work as they would do if brought together in one place under proper direction. It is absolutely in the interest of India to have a vigorous school of research in fundamental physics, for such a school forms the spearhead of research not only in less advanced branches of physics but also in problems of immediate practical application in industry. If much of the applied research done in India today is disappointing or of very inferior quality it is entirely due to the absence of sufficient number of outstanding pure research workers who would set the standard of good research and act on the directing boards in an advisory capacity … Moreover, when nuclear energy has been successfully applied for power production in say a couple of decades from now, India will not have to look abroad for its experts but will find them ready at hand. I do not think that anyone acquainted with scientific development in other countries would deny the need in India for such a school as I propose.
The subjects on which research and advanced teaching would be done would be theoretical physics, especially on fundamental problems and with special reference to cosmic rays and nuclear physics, and experimental research on cosmic rays. It is neither possible nor desirable to separate nuclear physics from cosmic rays since the two are closely connected theoretically.

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

Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Anarchism is no patent solution for all human problems, no Utopia of a perfect social order, as it has so often been called, since on principle it rejects all absolute schemes and concepts. It does not believe in any absolute truth, or in definite final goals for human development, but in an unlimited perfectibility of social arrangements and human living conditions, which are always straining after higher forms of expression, and to which for this reason one can assign no definite terminus nor set any fixed goal. The worst crime of any type of state is just that it always tries to force the rich diversity of social life into definite forms and adjust it to one particular form, which allows for no wider outlook and regards the previously exciting status as finished. The stronger its supporters feel themselves, the more completely they succeed in bringing every field of social life into their service, the more crippling is their influence on the operation of all creative cultural forces, the more unwholesomely does it affect the intellectual and social development of any particular epoch.

17 U.S. (4 Wheaton) 316, 406-407
McCulloch v. Maryland (1819)
Context: [T]he Government of the Union, though limited in its powers, is supreme within its sphere of action. This would seem to result necessarily from its nature. It is the Government of all; its powers are delegated by all; it represents all, and acts for all. Though any one State may be willing to control its operations, no State is willing to allow others to control them. The nation, on those subjects on which it can act, must necessarily bind its component parts. But this question is not left to mere reason; the people have, in express terms, decided it by saying, [p406] "this Constitution, and the laws of the United States, which shall be made in pursuance thereof," "shall be the supreme law of the land," and by requiring that the members of the State legislatures and the officers of the executive and judicial departments of the States shall take the oath of fidelity to it. The Government of the United States, then, though limited in its powers, is supreme, and its laws, when made in pursuance of the Constitution, form the supreme law of the land, "anything in the Constitution or laws of any State to the contrary notwithstanding."

The Renaissance in India (1918)
Context: To attempt to penetrate through the indeterminate confusion of present tendencies and first efforts in order to foresee the exact forms the new creation will take, would be an effort of very doubtful utility. One might as well try to forecast a harmony from the sounds made by the tuning of the instrument. In one direction or another we may just detect certain decisive indications, but even these are only first indications and we may be quite sure that much lies behind them that will go far beyond anything that they yet suggest. This is true whether in religion and spirituality or thought and science, poetry and art or society and politics. Everywhere there is, at most, only a beginning of beginnings.

Aspects of 20th Century Music (1975) by Gary Wittlich and Richard P. DeLone
Context: There is an idea, the basis of an internal structure, expanded and split into different shapes or groups of sound constantly changing in shape, direction, and speed, attracted and repulsed by various forces. The form of the work is a consequence of this interaction. Possible musical forms are as limitless as the exterior forms of crystals.

The Relation of the State to the Invididual (1890)
Context: Anarchism, in dealing with this subject, has found it necessary, first of all, to define its terms. Popular conceptions of the terminology of politics are incompatible with the rigorous exactness required in scientific investigation. To be sure, a departure from the popular use of language is accompanied by the risk of misconception by the multitude, who persistently ignore the new definitions; but, on the other hand, conformity thereto is attended by the still more deplorable alternative of confusion in the eyes of the competent, who would be justified in attributing inexactness of thought where there is inexactness of expression. Take the term "State," for instance, with which we are especially concerned today. It is a word that is on every lip. But how many of those who use it have any idea of what they mean by it? And, of the few who have, how various are their conceptions! We designate by the term "State" institutions that embody absolutism in its extreme form and institutions that temper it with more or less liberality. We apply the word alike to institutions that do nothing but aggress and to institutions that, besides aggressing, to some extent protect and defend. But which is the State's essential function, aggression or defence, few seem to know or care. Some champions of the State evidently consider aggression its principle, although they disguise it alike from themselves and from the people under the term "administration," which they wish to extend in every possible direction. Others, on the contrary, consider defence its principle, and wish to limit it accordingly to the performance of police duties. Still others seem to think that it exists for both aggression and defence, combined in varying proportions according to the momentary interests, or maybe only whims, of those happening to control it.

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

Interview 2
Context: Music for me is something I prefer to keep away form the whole business part of my life. I feel like everything I do, in a way, has some sort of business around it. So with my music I can have my privacy. If people don’t have to pay for it then I think they can be a little more open to new ideas.

Source: Way Station (1963), Ch. 33
Context: There is a certain rapport, a sensitivity — I don't know how to say it — that forms a bridge between this strange machine and the cosmic spiritual force. It is not the machine, itself, you understand, that reaches out and taps the spiritual force. It is the living creature's mind, aided by the mechanism, that brings the force to us.

"The Criminality of the State" in American Mercury (March 1939) http://alumnus.caltech.edu/~ckank/FultonsLair/013/nock/criminality.html
Context: The State's criminality is nothing new and nothing to be wondered at. It began when the first predatory group of men clustered together and formed the State, and it will continue as long as the State exists in the world, because the State is fundamentally an anti-social institution, fundamentally criminal. The idea that the State originated to serve any kind of social purpose is completely unhistorical. It originated in conquest and confiscation—that is to say, in crime. It originated for the purpose of maintaining the division of society into an owning-and-exploiting class and a propertyless dependent class — that is, for a criminal purpose.
No State known to history originated in any other manner, or for any other purpose. Like all predatory or parasitic institutions, its first instinct is that of self-preservation. All its enterprises are directed first towards preserving its own life, and, second, towards increasing its own power and enlarging the scope of its own activity. For the sake of this it will, and regularly does, commit any crime which circumstances make expedient.

1880s, The Sentiment of Rationality (1882)
Context: Pretend what we may, the whole man within us is at work when we form our philosophical opinions. Intellect, will, taste, and passion co-operate just as they do in practical affairs; and lucky it is if the passion be not something as petty as a love of personal conquest over the philosopher across the way.

Quoting Abraham Lincoln
The Future of Civilization (1938)
Context: In some states of society it may even be that a form of dictatorship is necessary. No doubt in the hands of an able man it may possibly be more efficient than a democratic form of administration. But in the end, I am confident that a free government is best for free people. The old phrase, "Government of the people, by the people, for the people"*, represents a true ideal. It is best for the people as a whole. It is even more clearly the best for the development of the individual man and woman. And since in the end, the character and the prosperity of the nation depend on the character of the individuals that compose it, the form of government which best promotes individual development is the best for the people as a whole.

Book III, Ch. I, pp. 137-147.
Physics

Congressional speech (1849)
Context: God is more to me than a grand and solitary Being, though refulgent with infinite perfections. Contemplated as enthroned in the midst of his works, his spiritual offspring in all the grand circuit of the worlds he has formed become a multiplying glass, reflecting back the Original in the profusion and countlessness of infinity. But when the wickedness of man cuts off entire generations and whole races from the capacity of reflecting back this radiant image of the Creator, then all that part of the universe where they dwell becomes black and revolting, and all that portion of the Mirror of Souls which was designed to reproduce and rekindle the glories of the Eternal absorbs and quenches the rays which it should have caught and flamed with anew, and multiplied and returned.

Source: Analysis Patterns: Reusable Object Models, 1997, p. 6

Source: Margot Fonteyn : Autobiography‎ (1975), p. 272
Variant: Life forms illogical patterns. It is haphazard and full of beauties which I try to catch as they fly by, for who knows whether any of them will ever return?
As quoted in Simpson's Contemporary Quotations‎ (1988) by James Beasley Simpson
Context: I need to have a purpose in life and for that I might sacrifice some of the luxuries that I enjoy; fortunately I am fairly adaptable. I try to be aware, flexible and unbiased in my thinking. If I have learnt anything, it is that life forms no logical patterns. It is haphazard and full of beauties which I try to catch as they fly by, for who knows whether any of them will ever return?

The Grounds and Reasons of Christian Regeneration (1739)
Context: The reason why we know so little of Jesus Christ, as our savior, atonement, and justification, why we are so destitute of that faith in him, which alone can change, rectify, and redeem our souls, why we live starving in the coldness and deadness of a formal, historical, hearsay-religion, is this; we are strangers to our own inward misery and wants, we know not that we lie in the jaws of death and hell; we keep all things quiet within us, partly by outward forms, and modes of religion and morality, and partly by the comforts, cares and delights of this world. Hence it is that we consent to receive a savior, as we consent to admit of the four gospels, because only four are received by the church. We believe in a savior, not because we feel an absolute want of one, but because we have been told there is one, and that it would be a rebellion against God to reject him. We believe in Christ as our atonement, just as we believe, that he cast seven devils out of Mary Magdalene, and so are no more helped, delivered, and justified by believing that he is our atonement, than by believing that he cured Mary Magdalene.

The Artful Universe (1995)
Context: Ancient belief in a cosmos composed of spheres, producing music as angels guided them through the heavens, was still fluorishing in Elizabethan times.... There is a good deal more to Pythagorean musical theory than celestial harmony. Besides the music of the celestial spheres (musica mundana), two other varieties of music were distinguished: the sound of instruments...(musica instrumentalis), and the continuous unheard music that emanated from the human body (musica humana), which arises from a resonance between the body and the soul.... In the medieval world, the status of music is revealed by its position within the Quadrivium—the fourfold curriculum—alongside arithmetic, geometry, and astronomy. Medieval students... believed all forms of harmony to derive from a common source. Before Boethius' studies in the ninth century, the idea of musical harmony was not considered independently of wider matters of celestial or ethical harmony.<!-- Ch. 5, pp. 201-202

Letter to his father-in-law, the Duc d'Ayan (4 December 1776), as quoted in George Washington's Generals and Opponents: Their Exploits and Leadership (1994) by George Athan Billias, p. 219
Context: I read, I study, I examine, I listen, I reflect, and out of all of this I try to form an idea into which I put as much common sense as I can. I shall not speak much for fear of saying foolish things; I will risk still less for fear of doing them, for I am not disposed to abuse the confidence which they have deigned to show me. Such is the conduct which until now I have followed and will follow.

1930s, Address at the Democratic State Convention, Syracuse, New York (1936)
Context: Desperate in mood, angry at failure, cunning in purpose, individuals and groups are seeking to make Communism an issue in an election where Communism is not a controversy between the two major parties.
Here and now, once and for all, let us bury that red herring, and destroy that false issue. You are familiar with my background; you know my heritage; and you are familiar, especially in the State of New York, with my public service extending back over a quarter of a century. For nearly four years I have been President of the United States. A long record has been written. In that record, both in this State and in the national capital, you will find a simple, clear and consistent adherence not only to the letter, but to the spirit of the American form of government.

1940s, Third inaugural address (1941)

17 U.S. (4 Wheaton) 316, 404-405
McCulloch v. Maryland (1819)
Context: The convention which framed the Constitution was indeed elected by the State legislatures. But the instrument, when it came from their hands, was a mere proposal, without obligation or pretensions to it. It was reported to the then existing Congress of the United States with a request that it might "be submitted to a convention of delegates, chosen in each State by the people thereof, under the recommendation of its legislature, for their assent and ratification." This mode of proceeding was adopted, and by the convention, by Congress, and by the State legislatures, the instrument was submitted to the people. They acted upon it in the only manner in which they can act safely, effectively and wisely, on such a subject — by assembling in convention. It is true, they assembled in their several States — and where else should they have assembled? No political dreamer was ever wild enough to think of breaking down the lines which separate the States, and of compounding the American people into one common mass. Of consequence, when they act, they act in their States. But the measures they adopt do not, on that account, cease to be the measures of the people themselves, or become the measures of the State governments. From these conventions the Constitution derives its whole authority. The government proceeds directly from the people; is "ordained and established" in the name of the people, and is declared to be ordained, "in order to form a more perfect union, establish justice, insure domestic tranquillity, and secure the blessings of liberty to themselves and to their posterity." The assent of the States in their sovereign capacity is implied in calling a convention, and thus submitting that instrument to the people. But the people were at perfect liberty to accept or reject it, and their act was final. It required not the affirmance, and could not be negatived, by the State Governments. The Constitution, when thus adopted, was of complete obligation, and bound the State sovereignties.

Sermon 9, as translated in The Reading and Preaching of the Scriptures in the Worship of the Christian Church (1999) by Hughes Oliphant Old, Ch. 9: The German Mystics, p. 449
Context: The authorities teach that next to the first emanation, which is the Son coming out of the Father, the angels are most like God. And it may well be true, for the soul at its highest is formed like God, but an angel gives a closer idea of Him. That is all an angel is: an idea of God. For this reason the angel was sent to the soul, so that the soul might be re-formed by it, to be the divine idea by which it was first conceived. Knowledge comes through likeness. And so because the soul may know everything, it is never at rest until it comes to the original idea, in which all things are one. And there it comes to rest in God.

Vol. XI, p. 242
Posthumous publications, The Collected Works
Context: When death comes, it does not ask your permission; it comes and takes you; it destroys you on the spot. In the same way, can you totally drop hate, envy, pride of possession, attachment to beliefs, to opinions, to ideas, to a particular way of thinking? Can you drop all that in an instant? There is no “how to drop it”, because that is only another form of continuity. To drop opinion, belief, attachment, greed, or envy is to die — to die every day, every moment. If there is the coming to an end of all ambition from moment to moment, then you will know the extraordinary state of being nothing, of coming to the abyss of an eternal movement, as it were, and dropping over the edge — which is death. I want to know all about death, because death may be reality; it may be what we call God — that most extraordinary something that lives and moves and yet has no beginning and no end.

The Evolution of Modern Capitalism: A Study of Machine Production (1906), Ch. XVII Civilisation and Industrial Development
Context: Industrial progress would undoubtedly be slower under state-control, because the very object of such control is to divert a larger proportion of human genius and effort from these occupations in order to apply them in producing higher forms of wealth. It is not, however, right to assume that progress in the industrial arts would cease under state-industry; such progress would be slower, and would itself partake of a routine character—a slow, continuous adjustment of the mechanism of production and distribution to the slowly-changing needs of the community.<!--section 11, p. 422

Introduction to the Bhagavad-Gita (1944)
Context: More than twenty-five centuries have passed since that which has been called the Perennial Philosophy was first committed to writing; and in the course of those centuries it has found expression, now partial, now complete, now in this form, now in that, again and again. In Vedanta and Hebrew prophecy, in the Tao Teh King and the Platonic dialogues, in the Gospel according to St. John and Mahayana theology, in Plotinus and the Areopagite, among the Persian Sufis and the Christian mystics of the Middle Ages and the Renaissance — the Perennial Philosophy has spoken almost all the languages of Asia and Europe and has made use of the terminology and traditions of every one of the higher religions. But under all this confusion of tongues and myths, of local histories and particularist doctrines, there remains a Highest Common Factor, which is the Perennial Philosophy in what may be called its chemically pure state. This final purity can never, of course, be expressed by any verbal statement of the philosophy, however undogmatic that statement may be, however deliberately syncretistic. The very fact that it is set down at a certain time by a certain writer, using this or that language, automatically imposes a certain sociological and personal bias on the doctrines so formulated. It is only in the act of contemplation when words and even personality are transcended, that the pure state of the Perennial Philosophy can actually be known. The records left by those who have known it in this way make it abundantly clear that all of them, whether Hindu, Buddhist, Hebrew, Taoist, Christian, or Mohammedan, were attempting to describe the same essentially indescribable Fact.

Quotes, Our Larger Tasks (2002)
Context: Our most important immediate task is to continue to tear up the Al Qaeda network, and since it is present in many countries, it will be an operation, which requires new forms of sustained cooperation with other governments.
Even if we give first priority to the destruction of terrorist networks, and even if we succeed, there are still governments that could bring us great harm. And there is a clear case that one of these governments in particular represents a virulent threat in a class by itself: Iraq.
As far as I am concerned, a final reckoning with that government should be on the table. To my way of thinking, the real question is not the principle of the thing, but of making sure that this time we will finish the matter on our terms. But finishing it on our terms means more than a change of regime in Iraq.

Source: LSD : My Problem Child (1980), Ch. 1 : How LSD Originated
Context: Slowly I came back from a weird, unfamiliar world to reassuring everyday reality. The horror softened and gave way to a feeling of good fortune and gratitude, the more normal perceptions and thoughts returned, and I became more confident that the danger of insanity was conclusively past.
Now, little by little I could begin to enjoy the unprecedented colors and plays of shapes that persisted behind my closed eyes. Kaleidoscopic, fantastic images surged in on me, alternating, variegated, opening and then closing themselves in circles and spirals, exploding in colored fountains, rearranging and hybridizing themselves in constant flux. It was particularly remarkable how every acoustic perception, such as the sound of a door handle or a passing automobile, became transformed into optical perceptions. Every sound generated a vividly changing image, with its own consistent form and color.

The Personality of Jesus (1932)
Context: The menace inherent in any form of coercion is greatly reduced if those who act in behalf of victims of oppression voluntarily submit to suffering. Mahatma Gandhi... furnishes the most illuminating contemporary example...

...Ut pendet continaum flexile, sic stabit contiguum rigidum, which is the Linea Catenaria.
Tr: As hangs the flexible line, so but inverted will stand the rigid arch.
Cypher at the end of his A Description of Helioscopes, and Some Other Instruments https://books.google.com/books?id=KQtPAAAAcAAJ (1676) p. 31, as quoted in "The Life of Dr. Robert Hooke," The Posthumous Works of Robert Hooke https://books.google.com/books?id=6xVTAAAAcAAJ, Richard Waller (1705) English translation in Ted Ruddock, Arch Bridges and Their Builders 1735-1835 (1979) p. 46 https://books.google.com/books?id=amQ9AAAAIAAJ&pg=PA46

The Usurpation Of Language (1910)
Context: Philosophy has been called the search for the Permanent amid the changing. With this account of philosophy there is no need to quarrel. But having accepted it, a distinction remains to be observed, a distinction of capital importance, which we are in constant danger of forgetting. It is one thing to find the Permanent; it is another thing to find a form of words in which the Permanent shall stand permanently expressed. It is one thing to experience something fixed and changeless; it is another thing to fix this something by a changeless definition. The first may be possible, while the second remains impossible for ever.

Introduction
The Wedge (1944)
Context: Each speech having its own character, the poetry it engenders will be peculiar to that speech also in its own intrinsic form. The effect is beauty, what in a single object resolves our complex feelings of propriety.

Source: Psychotherapy, East and West (1961), p. 8

Royal Institution Lecture On Mental Education (6 May 1854), as reprinted in Experimental Researches in Chemistry and Physics, by Michael Faraday, 1859, pp 474-475, emphasis verbatim.
Context: Among those points of self-education which take up the form of mental discipline, there is one of great importance, and, moreover, difficult to deal with, because it involves an internal conflict, and equally touches our vanity and our ease. It consists in the tendency to deceive ourselves regarding all we wish for, and the necessity of resistance to these desires. It is impossible for any one who has not been constrained, by the course of his occupation and thoughts, to a habit of continual self-correction, to be aware of the amount of error in relation to judgment arising from this tendency. The force of the temptation which urges us to seek for such evidence and appearances as are in favour of our desires, and to disregard those which oppose them, is wonderfully great. In this respect we are all, more or less, active promoters of error. In place of practising wholesome self-abnegation, we ever make the wish the father to the thought: we receive as friendly that which agrees with, we resist with dislike that which opposes us; whereas the very reverse is required by every dictate of common sense.

Madison's own notes on Madison's remarks of debate (6 June 1787) http://avalon.law.yale.edu/18th_century/debates_606.asp
1780s, The Debates in the Federal Convention (1787)
Context: In all cases where a majority are united by a common interest or passion, the rights of the minority are in danger. What motives are to restrain them? A prudent regard to the maxim that honesty is the best policy is found by experience to be as little regarded by bodies of men as by individuals. Respect for character is always diminished in proportion to the number among whom the blame or praise is to be divided. Conscience, the only remaining tie, is known to be inadequate in individuals: In large numbers, little is to be expected from it. Besides, Religion itself may become a motive to persecution & oppression. — These observations are verified by the Histories of every Country antient & modern. In Greece & Rome the rich & poor, the creditors & debtors, as well as the patricians & plebians alternately oppressed each other with equal unmercifulness. What a source of oppression was the relation between the parent cities of Rome, Athens & Carthage, & their respective provinces: the former possessing the power, & the latter being sufficiently distinguished to be separate objects of it? Why was America so justly apprehensive of Parliamentary injustice? Because G. Britain had a separate interest real or supposed, & if her authority had been admitted, could have pursued that interest at our expence. We have seen the mere distinction of colour made in the most enlightened period of time, a ground of the most oppressive dominion ever exercised by man over man. What has been the source of those unjust laws complained of among ourselves? Has it not been the real or supposed interest of the major number? Debtors have defrauded their creditors. The landed interest has borne hard on the mercantile interest. The Holders of one species of property have thrown a disproportion of taxes on the holders of another species. The lesson we are to draw from the whole is that where a majority are united by a common sentiment, and have an opportunity, the rights of the minor party become insecure. In a Republican Govt. the Majority if united have always an opportunity. The only remedy is to enlarge the sphere, & thereby divide the community into so great a number of interests & parties, that in the 1st. place a majority will not be likely at the same moment to have a common interest separate from that of the whole or of the minority; and in the 2d. place, that in case they shd. have such an interest, they may not be apt to unite in the pursuit of it. It was incumbent on us then to try this remedy, and with that view to frame a republican system on such a scale & in such a form as will controul all the evils wch. have been experienced.

"Quotes", The Educated Imagination (1963), Talk 3: Giants in Time
Context: In literature you don't just read one poem or novel after another, but enter into a complete world of which every work of literature forms part. This affects the writer as much as it does the reader.

This is Your Brain on Music (2006)
Context: When a musical piece is too simple we tend not to like it, finding it trivial. When it is too complex, we tend not to like it, finding it unpredictable—we don't perceive it to be grounded in anything familiar. Music, or any art form... has to strike the right balance between simplicity and complexity...

§ 100
Reflections on the Formation and Distribution of Wealth (1766)
Context: Not only there does not exist, nor can exist, any other revenue than the clear produce of land, but it is the earth also that has furnished all capitals, that form the mass of all the advances of culture and commerce. It has produced, without culture, the first gross and indispensible advances of the first labourers; all the rest are the accumulated fruits of the œconomy of successive ages, since they have begun to cultivate the earth. This œconomy has effect not only on the revenues of proprietors, but also on the profits of all the members of laborious classes. It is even generally true, that, though the proprietors have more overplus, they spare less; for, having more treasure, they have more desires, and more passions; they think themselves better ensured of their fortune; and are more desirous of enjoying it contentedly, than to augment it; luxury is their pursuit. The stipendiary class, and he chiefly the undertakers of the other classes, receiving profits proportionate to their advances, talents, and activity, have, though they are not possessed of a revenue properly so called, a superfluity beyond their subsistence; but, absorbed as they generally are, only in their enterprizes, and anxious to increase their fortune; restrained by their labour from amusements and expensive passions; they save their whole superfluity, to re-convert it in other enterprizes, and augment it.

The Ethics of Belief (1877), The Weight Of Authority
Context: What shall we say of that authority, more venerable and august than any individual witness, the time-honoured tradition of the human race? An atmosphere of beliefs and conceptions has been formed by the labours and struggles of our forefathers, which enables us to breathe amid the various and complex circumstances of our life. It is around and about us and within us; we cannot think except in the forms and processes of thought which it supplies. Is it possible to doubt and to test it? and if possible, is it right?
We shall find reason to answer that it is not only possible and right, but our bounden duty; that the main purpose of the tradition itself is to supply us with the means of asking questions, of testing and inquiring into things; that if we misuse it, and take it as a collection of cut-and-dried statements to be accepted without further inquiry, we are not only injuring ourselves here, but, by refusing to do our part towards the building up of the fabric which shall be inherited by our children, we are tending to cut off ourselves and our race from the human line.

Address to the Society for Psychical Research (1897)
Context: The human creature represents the most perfect thinking and acting machine yet evolved on this earth, developing through countless ages in strict harmony with the surrounding conditions of temperature, atmosphere, light, and gravitation. The profound modifications in the human frame, which any important alteration in either of these factors would occasion, are strangely unconsidered. It is true there have been questionings as to the effects that might be occasioned by changes in temperature and atmospheric composition, but possible variations in gravitation seem almost to have escaped notice. The human body, which long experience and habit have taught us to consider in its highest development as the perfection of beauty and grace — "formed in the image of God " — is entirely conditioned by the strength of gravitation on this globe. So far as has been possible to ascertain, the intensity of gravity has not varied appreciably within those geologic ages covering the existence of animated thinking beings.