Quotes about form

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"On the Conservation of Force" (1862), p. 280
Popular Lectures on Scientific Subjects (1881)
Context: The external work of man is of the most varied kind as regards the force or ease, the form and rapidity, of the motions used on it, and the kind of work produced. But both the arm of the blacksmith who delivers his powerful blows with the heavy hammer, and that of the violinist who produces the most delicate variations in sound, and the hand of the lacemaker who works with threads so fine that they are on the verge of the invisible, all these acquire the force which moves them in the same manner and by the same organs, namely, the muscles of the arm. An arm the muscles of which are lamed is incapable of doing any work; the moving force of the muscle must be at work in it, and these must obey the nerves, which bring to them orders from the brain. That member is then capable of the greatest variety of motions; it can compel the most varied instruments to execute the most diverse tasks.

Prologue.
Invisible Man (1952)
Context: I am one of the most irresponsible beings that ever lived. Irresponsibility is part of my invisibility; any way you face it, it is a denial. But to whom can I be responsible, and why should I be, when you refuse to see me? And wait until I reveal how truly irresponsible I am. Responsibility rests upon recognition, and recognition is a form of agreement.

Internet Encyclopedia of Philosophy
Context: The presentation of facts in logical form contributes to a confusion between discovery and proof. If the process of discovery were mere synthesis, any mechanical manipulator of prior partial concepts would have reached the insight and it would not have taken a genius to arrive at it.

Address to the Society for Psychical Research (1897)
Context: Popular imagination presupposes spiritual beings to be utterly independent of gravitation, while retaining shapes and proportions which gravitation originally determined, and only gravitation seems likely to maintain.
When and if spiritual beings make themselves visible either to our bodily eyes or to our inward vision, their object would be thwarted were they not to appear in a recognizable form; so that their appearance would take the shape of the body and clothing to which we have been accustomed. Materiality, form, and space, I am constrained to believe, are temporary conditions of our present existence. It is difficult to conceive the idea of a spiritual being having a body like ours, conditioned by the exact gravitating force exerted by the earth, and with organs which presuppose the need for food and necessity for the removal of waste products. It is equally difficult, hemmed in and bound round as we are by materialistic ideas, to think of intelligence, thought, and will existing without form or matter and untrammeled by gravitation or space.

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Context: For three days and three nights, Phædrus stares at the wall of the bedroom, his thoughts moving neither forward nor backward, staying only at the instant. His wife asks if he is sick, and he does not answer. His wife becomes angry, but Phædrus listens without responding. He is aware of what she says but is no longer able to feel any urgency about it. Not only are his thoughts slowing down, but his desires too. And they slow and slow, as if gaining an imponderable mass. So heavy, so tired, but no sleep comes. He feels like a giant, a million miles tall. He feels himself extending into the universe with no limit.
He begins to discard things, encumbrances that he has carried with him all his life. He tells his wife to leave with the children, to consider themselves separated. Fear of loathsomeness and shame disappear when his urine flows not deliberately but naturally on the floor of the room. Fear of pain, the pain of the martyrs is overcome when cigarettes burn not deliberately but naturally down into his fingers until they are extinguished by blisters formed by their own heat. His wife sees his injured hands and the urine on the floor and calls for help.
But before help comes, slowly, imperceptibly at first, the entire consciousness of Phædrus begins to come apart — to dissolve and fade away. Then gradually he no longer wonders what will happen next. He knows what will happen next, and tears flow for his family and for himself and for this world.

1870s, Sixth State of the Union Address (1874)
Context: I regret to say that with preparations for the late election decided indications appeared in some localities in the Southern States of a determination, by acts of violence and intimidation, to deprive citizens of the freedom of the ballot because of their political opinions. Bands of men, masked and armed, made their appearance; White Leagues and other societies were formed; large quantities of arms and ammunition were imported and distributed to these organizations; military drills, with menacing demonstrations, were held, and with all these murders enough were committed to spread terror among those whose political action was to be suppressed, if possible, by these intolerant and criminal proceedings.

Ten Sermons of Religion (1853), III : Of Justice and the Conscience https://en.wikisource.org/wiki/Ten_Sermons_of_Religion/Of_Justice_and_the_Conscience
Context: The people are not satisfied with any form of government, or statute law, until it comes up to their sense of justice; so every progressive State revises its statutes from time to time, and at each revision comes nearer to the absolute right which human nature demands. Mankind, always progressive, revolutionizes constitutions, changes and changes, seeking to come close to the ideal justice, the divine and immutable law of the world, to which we all owe fealty, swear how we will.

The Girl with the Swansdown Seat/Abode of Love/1848 (1956).
Context: The Victorians have been immoderately praised, and immoderately blamed, and surely it is time we formed some reasonable picture of them? There was their courageous, intellectually adventurous side, their greedy and inhuman side, their superbly poetic side, their morally pretentious side, their tea and buttered toast side, and their champagne and Skittles side. Much like ourselves, in fact, though rather dirtier.

Source: The Anatomy of Human Destructiveness (1973), p. 483
Context: Optimism is an alienated form of faith, pessimism an alienated form of despair. If one truly responds to man and his future, ie, concernedly and "responsibly." one can respond only by faith or by despair. Rational faith as well as rational despair are based on the most thorough, critical knowledge of all the factors that are relevant for the survival of man.

" Gavitt's Original Ethiopian Serenaders http://utc.iath.virginia.edu/minstrel/miar03at.html," The North Star (Rochester, N. Y.: 29 June 1849).
1840s
Context: Partly from a love of music, and partly from curiosity to see persons of color exaggerating the peculiarities of their race, we were induced last evening to hear these Serenaders. The Company is said to be composed entirely of colored people, and it may be so. We observed, however, that they too had recourse to the burnt cork and lamp black, the better to express their characters and to produce uniformity of complexion. Their lips, too, were evidently painted, and otherwise exaggerated. Their singing generally was but an imitation of white performers, and not even a tolerable representation of the character of colored people. Their attempts at wit showed them to possess a plentiful lack of it, and gave their audience a very low idea of the shrewdness and sharpness of the race to which they belong. With two or three exceptions, they were a poor set, and will make themselves ridiculous wherever they go. We heard but one really fine voice among the whole, and that was Cooper's, who is truly an excellent singer; and a company possessing equal ability with himself, would no doubt, be very successful in commanding the respect and patronage of the public generally. Davis (the Bones) too, is certainly a master player; but the Tambourine was an utter failure. B. Richardson is an extraordinary character. His Virginia Breakdown excelled anything which we have ever seen of that description of dancing. He is certainly far before the dancer in the Company of the Campbells. We are not sure that our readers will approve of our mention of those persons, so strong must be their dislike of everything that seems to feed the flame of American prejudice against colored people; and in this they may be right, but we think otherwise. It is something gained when the colored man in any form can appear before a white audience; and we think that even this company, with industry, application, and a proper cultivation of their taste, may yet be instrumental in removing the prejudice against our race. But they must cease to exaggerate the exaggerations of our enemies; and represent the colored man rather as he is, than as Ethiopian Minstrels usually represent him to be. They will then command the respect of both races; whereas now they only shock the taste of the one, and provoke the disgust of the other. Let Cooper, Davis and Richardson bring around themselves persons of equal skill, and seek to improve, relying more upon the refinement of the public, than its vulgarity; let them strive to conform to it, rather than to cater to the lower elements of the baser sort, and they may do much to elevate themselves and their race in popular estimation.

Source: High-Rise (1975), Ch. 8

"Passages from the life of a philosopher", The Belief In The Creator From His Works, p. 402
Passages from the Life of a Philosopher (1864)
Context: In the works of the Creator ever open to our examination, we possess a firm basis on which to raise the superstructure of an enlightened creed. The more man inquires into the laws which regulate the material universe, the more he is convinced that all its varied forms arise from the action of a few simple principles. These principles themselves converge, with accelerating force, towards some still more comprehensive law to which all matter seems to be submitted. Simple as that law may possibly be, it must be remembered that it is only one amongst an infinite number of simple laws: that each of these laws has consequences at least as extensive as the existing one, and therefore that the Creator who selected the present law must have foreseen the consequences of all other laws. The works of the Creator, ever present to our senses, give a living and perpetual testimony of his power and goodness far surpassing any evidence transmitted through human testimony. The testimony of man becomes fainter at every stage of transmission, whilst each new inquiry into the works of the Almighty gives to us more exalted views of his wisdom, his goodness, and his power.

Book of Taliesin (c. 1275?), The Battle of the Trees
Context: I have been in a multitude of shapes,
Before I assumed a consistent form.
I have been a sword, narrow, variegated,
I will believe when it is apparent.
I have been a tear in the air,
I have been the dullest of stars.
I have been a word among letters,
I have been a book in the origin.
I have been the light of lanterns,
A year and a half.
I have been a continuing bridge,
Over three score river mouths.

Small Houses: Their Economic Design and Construction (1922)
Context: In the human form, as nature tries to make it, every feature is useful and every feature is beautiful. Each member is perfectly adapted to the function it has to perform; nothing is superfluous, yet the whole and every part is supremely decorative.<!-- Introduction

The Conspiracy of Kings (1792)
Context: Lords of themselves and leaders of mankind. On equal rights their base of empire lies,
On walls of wisdom see the structure rise;
Wide o'er the gazing world it towers sublime,
A modell'd form for each surrounding clime.
To useful toils they bend their noblest aim,
Make patriot views and moral views the same,
Renounce the wish of war, bid conquest cease,
Invite all men to happiness and peace,
To faith and justice rear the youthful race,
Till Truth's blest banners, o'er the regions hurl'd,
Shake tyrants from their thrones, and cheer the waking world.

The Usurpation Of Language (1910)
Context: Though science makes no use for poetry, poetry is enriched by science. Poetry “takes up” the scientific vision and re-expresses its truths, but always in forms which compel us to look beyond them to the total object which is telling its own story and standing in its own rights. In this the poet and the philosopher are one. Using language as the lever, they lift thought above the levels where words perplex and retard its flight, and leave it, at last, standing face to face with the object which reveals itself.

Letter to Henri Cazalis (April 1866), published in Selected Letters of Stéphane Mallarmé (1988), p. 60.
Observations
Context: Yes, I know, we are merely empty forms of matter, but we are indeed sublime in having invented God and our soul. So sublime, my friend, that I want to gaze upon matter, fully conscious that it exists, and yet launching itself madly into Dream, despite its knowl edge that Dream has no existence, extolling the Soul and all the divine impressions of that kind which have collected within us from the beginning of time and proclaiming, in the face of the Void which is truth, these glorious lies!

"State Toryism and Social Reform" in Unionist Policy and Other Essays (1913). Pg 46.
Context: We stand for the State and for the unity which, whether in the form of kingdom or empire or class solidarity, the State alone can bring. Above all stands the State and in that phrase lies the essence of Toryism. Our ancestors left it to us, and not the least potent method of preserving it is to link the conception of State Toryism with the practice of Social Reform.

Language Education in a Knowledge Context (1980)
Context: It is precisely through one's learning about the total context in which the language of a subject is expressed that personality may be altered. If one learns how to speak history or mathematics or literary criticism, one becomes, by definition, a different person. The point to be stressed is that a subject is a situation in which and through which people conduct themselves, largely in language. You cannot learn a new form of conduct without changing yourself.

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.

Poems by Currer, Ellis, and Acton Bell (1846), Dreams (1845)

[O] : Introduction, 0.8
Semiotics and the Philosophy of Language (1984)
Context: Certainly, the categories posited by a general semiotics can prove their power insofar as they provide a satisfactory working hypothesis to specific semiotics. However, they can also allow one to look at the whole of human activity from a coherent point of view. To see human beings as signifying animals — even outside the practice of verbal language — and to see that their ability to produce and to interpret signs, as well as their ability to draw inferences, is rooted in the same cognitive structures, represent a way to give form to our experience. There are obviously other philosophical approaches, but I think that this one deserves some effort.

Small Houses: Their Economic Design and Construction (1922)

Testimony at the Chicago Seven trial (11 December 1969)
Context: MR. KUNSTLER: Now, Mr. Ochs, have you ever been associated with what is called the Youth International Party, or, as we will say, the Yippies?
THE WITNESS: Yes. I helped design the party, formulate the idea of what Yippie was going to be, in the early part of 1968.
MR. KUNSTLER: Can you indicate to the Court and jury what Yippie was going to be, what its purpose was for its formation?
THE WITNESS: The idea of Yippie was to be a form of theater politics, theatrically dealing with what seemed to be an increasingly absurd world and trying to deal with it in other than just on a straight moral level. They wanted to be able to act out fantasies in the street to communicate their feelings to the public.

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

Anarchism: Its Philosophy and Ideal (1896)
Context: To begin with, if man, since his origin, has always lived in societies, the State is but one of the forms of social life, quite recent as far as regards European societies. Men lived thousands of years before the first States were constituted; Greece and Rome existed for centuries before the Macedonian and Roman Empires were built up, and for us modern Europeans the centralized States date but from the sixteenth century. It was only then, after the defeat of the free mediæval Communes had been completed that the mutual insurance company between military, judicial, landlord, and capitalist authority which we call "State," could be fully established.

"The Composer on His Work : Meditation on a Twelve-Tone Horse", in Classic Essays on Twentieth-Century Music : A Continuing Symposium (1996) edited by Richard Kostelanetz and Joseph Darby, , p. 169
Context: A composer's awareness of the plurality of functions of his own tools forms the basis for his responsibility just as, in everyday life, every man's responsibility begins with the recognition of the multiplicity of human races, conditions, needs, and ideals. I would go as far as to say (as my anger comes back) that any attempt to codify musical reality into a kind of imitation grammar (I refer mainly to the efforts associated with the Twelve-Tone System) is a brand of fetishism which shares with Fascism and racism the tendency to reduce live processes to immobile, labeled objects, the tendency to deal with formalities rather than substance. Claude Lévi-Strauss describes (though to illustrate a different point) a captain at sea, his ship reduced to a frail raft without sails, who, by enforcing a meticulous protocol on his crew, is able to distract them from nostalgia for a safe harbor and from the desire for a destination.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 18. How I came to Spaceland, and What I Saw There
Context: An unspeakable horror seized me. There was a darkness; then a dizzy, sickening sensation of sight that was not like seeing; I saw a Line that was no Line; Space that was not Space: I was myself, and not myself. When I could find voice, I shrieked aloud in agony, "Either this is madness or it is Hell." "It is neither," calmly replied the voice of the Sphere, "it is Knowledge; it is Three Dimensions: open your eye once again and try to look steadily."I looked, and, behold, a new world! There stood before me, visibly incorporate, all that I had before inferred, conjectured, dreamed, of perfect Circular beauty. What seemed the centre of the Stranger's form lay open to my view: yet I could see no heart, nor lungs, nor arteries, only a beautiful harmonious Something — for which I had no words; but you, my Readers in Spaceland, would call it the surface of the Sphere.

André Malraux, Les voix du silence [Voices of Silence] (1951) Part IV, Chapter VI
Les voix du silence [Voices of Silence] (1951)
Context: The great Christian art did not die because all possible forms had been used up; it died because faith was being transformed into piety. Now, the same conquest of the outside world that brought in our modern individualism, so different from that of the Renaissance, is by way of relativizing the individual. It is plain to see that man's faculty of transformation, which began by a remaking of the natural world, has ended by calling man himself into question.

on winning the Hugo Award in 2010, asked in a conference in France http://www.youtube.com/watch?v=o70YRXlhopY&feature=related
Context: But it's a prize that... if you're into science-fiction and fantasy you grow up reading books with "Hugo [Award-winner]" on the cover. And this is very, very moving, to be in that position oneself. It's an odd situation [too], because, as you say, it was a tie, which is very rare with the Hugo, which has happened, like three times over sixty years, or something. But I prefer to think of it as a quantum Hugo and that Paolo Bacigalupi and I oscillate between between Hugo particle and wave form, this year. So it's properly science-fictional.

"Definition of a Gentleman" http://xroads.virginia.edu/~CAP/LEE/gentdef.html, a memorandum found in his papers after his death, as quoted in Lee the American (1912) by Gamaliel Bradford, p. 233
Context: The forbearing use of power does not only form a touchstone, but the manner in which an individual enjoys certain advantages over others is a test of a true gentleman.
The power which the strong have over the weak, the employer over the employed, the educated over the unlettered, the experienced over the confiding, even the clever over the silly — the forbearing or inoffensive use of all this power or authority, or a total abstinence from it when the case admits it, will show the gentleman in a plain light.
The gentleman does not needlessly and unnecessarily remind an offender of a wrong he may have committed against him. He cannot only forgive, he can forget; and he strives for that nobleness of self and mildness of character which imparts sufficient strength to let the past be but the past. A true man of honor feels humbled himself when he cannot help humbling others.

Dissenting in Everson v. Board of Education of Ewing Township, 330 U.S. 1 (1947)
Judicial opinions

The Westminster Review, vol. 6 (1826), p. 13
Context: This habit of forming opinions, and acting upon them without evidence, is one of the most immoral habits of the mind.... As our opinions are the fathers of our actions, to be indifferent about the evidence of our opinions is to be indifferent about the consequences of our actions. But the consequences of our actions are the good and evil of our fellow-creatures. The habit of the neglect of evidence, therefore, is the habit of disregarding the good and evil of our fellow-creatures.

The Other World (1657)
Context: You will say, 'How can chance assemble in one place all the things necessary to produce an oak tree?' My answer is that it would be no miracle if the matter thus arranged had not formed an oak. But it would have been a very great miracle if, once the matter was thus arranged, an oak had not been formed. A few less of some shapes, and it would have been an elm, a poplar, a willow, an elder, heather or moss. A little more of some other shapes and it might have been a sensitive plant, an oyster in its shell, a worm, a fly, a frog, a sparrow, an ape or a man.

We the People interview (1996)
Context: The latent function of schooling, that is, the hidden curriculum, which forms individuals into needy people who know that they have now satisfied a little bit of their needs for education, is much more important... The idea that people are born with needs, that needs can be translated into rights, that these rights can be translated into entitlements, is a development of the modem world and it's reasonable, it's acceptable, it's obvious only for people who have had some of their educational needs awakened or created, then satisfied, and then learned that they have less than others. Schooling, which we engage in and which supposedly creates equal opportunities, has become the unique, never-before-attempted way of dividing the whole society into classes. Everybody knows at which level of his twelve or sixteen years of schooling he has dropped out, and in addition knows what price tag is attached to the higher schooling he has gotten. It's a history of degrading the majority of people.

Source: Love and Will (1969), p. 126
Context: We must rediscover the daimonic in a new form which will be adequate to our own predicament and fructifying for our own day. And this will not be a rediscovery alone but a recreation of the reality of the daimonic.
The daimonic needs to be directed and channeled. Here is where human consciousness becomes so important. We initially experience the daimonic as a blind push. It is impersonal in the sense that it makes us nature's tool. … consciousness can integrate the daimonic, make it personal.

The Great Illusion (1910)
Context: The fight for ideals can no longer take the form of fight between nations, because the lines of division on moral questions are within the nations themselves and intersect the political frontiers. There is no modern State which is completely Catholic or Protestant, or liberal or autocratic, or aristocratic or democratic, or socialist or individualist; the moral and spiritual struggles of the modern world go on between citizens of the same State in unconscious intellectual cooperation with corresponding groups in other states, not between the public powers of rival States.

Middlebury College Address (2004)
Context: I know that you’ve heard this before ad nauseam, but twenty years do go by at lightning speed, and that is my first pearl of wisdom. And, now, the others in this pocket pack of precepts to live by...
Take care of yourself and be caring with others. Nurture a sense of gratitude, and be grateful for a sense of humor. Be sure to thank your parents and mentors for all they’ve given you, but give love to your future children and mentees freely without any expectation of thanks in return. Look for ways to let your light shine, but don’t be afraid occasionally to be in the dark. Strive to make your behavior above reproach, but be careful not to cast judgment on others whose behavior may reflect a different form of reality. The more you give, the richer you will become. Let your life be enhanced by the company you keep.

The Better Part (1901)
Context: Mankind is governed by the worst — the strongest example of this is to be seen in American municipalities, but it is true of every government. We are governed by rogues who hold their grip upon us by and through statute law. Were it not for law the people could protect themselves against these thieves, but now we are powerless and are robbed legally. One mild form of coercion these rogues resort to is to call us unpatriotic when we speak the truth about them. Not long ago they would have cut off our heads. The world moves. Governments cannot be done away with instantaneously, but progress will come, as it has in the past by lessening the number of laws. We want less governing, and the ideal government will arrive when there is no government at all.
So long as governments set the example of killing their enemies, private individuals will occasionally kill theirs. So long as men are clubbed, robbed, imprisoned, disgraced, hanged by the governing class, just so long will the idea of violence and brutality be born in the souls of men.

Source: Vestiges of the Natural History of Creation (1844), p. 35
Context: It is remarkable of the simple substances that they are generally in some compound form. Thus oxygen and nitrogen, though in union they form the aerial envelope of the globe, are never found separate in nature. Carbon is pure only in the diamond. And the metallic bases of the earths, though the chemist can disengage them, may well be supposed unlikely to remain long uncombined, seeing that contact with moisture makes them burn. Combination and re-combination are principles largely pervading nature. There are few rocks, for example, that are not composed of at least two varieties of matter, each of which is again a compound of elementary substances. What is still more wonderful with respect to this principle of combination, all the elementary substances observe certain mathematical proportions in their unions. It is hence supposed that matter is composed of infinitely minute particles or atoms, each of which belonging to any one substance, can only (through the operation of some as yet hidden law) associate with a certain number of the atoms of any other.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: However fully man may recognise cosmic laws he will never be able to change them, because they are not his work. But every form of his social existence, every social institution which the past has bestowed on him as a legacy from remote ancestors, is the work of men and can be changed by human will and action or made to serve new ends. Only such an understanding is truly revolutionary and animated by the spirit of the coming ages. Whoever believes in the necessary sequence of all historical events sacrifices the future to the past. He explains the phenomena of social life, but he does not change them. In this respect all fatalism is alike, whether of a religious, political or economic nature. Whoever is caught in its snare is robbed thereby of life's most precious possession; the impulse to act according to his own needs. It is especially dangerous when fatalism appears in the gown of science, which nowadays so often replaces the cassock of the theologian; therefore we repeat: The causes which underlie the processes of social life have nothing in common with the laws of physical and mechanical natural events, for they are purely the results of human purpose, which is not explicable by scientific methods. To misinterpret this fact is a fatal self-deception from which only a confused notion of reality can result.

Dandelion Mind (2010)

Iran: Unleashing Her Potential Through Freedom, Democracy and Human Rights http://www.rezapahlavi.org/details_article.php?article=465&page=1, Milton S. Eisenhower Symposium, Johns Hopkins University, Oct. 12, 2010.
Speeches, 2010

As quoted by Rachel Makabi, 'A Race Against Time' http://www.rezapahlavi.org/details_article.php?article=34&page=5, Newsweek International, Sept 4, 2006.
Interviews, 2006

Excerpted Comments Made by Reza Pahlavi of Iran to a Group of Prominent American Business Leaders in New York City http://www.rezapahlavi.org/details_article.php?article=414&page=2, Dec. 9, 2009.
Speeches, 2008-2009

As quoted in Peter Godspeed, 'It is my duty' http://www.rezapahlavi.org/details_article.php?article=462&page=2, Canada National Post, September 24, 2010.
Interviews, 2010

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

"Two Dogmas of Empiricism", p. 26
From a Logical Point of View: Nine Logico-Philosophical Essays (1953)

The Righteous Mind (2012)

In the Beginning, Natural History Magazine, September 2003, 2010-12-07 http://www.haydenplanetarium.org/tyson/read/2003/09/01/in-the-beginning,
2000s

https://www.goodreads.com/quotes/9672840-democracy-is-good-for-you-when-you-are-not-in

Original: (de) Die tiefsten Probleme des modernen Lebens quellen aus dem Anspruch des Individuums, die Selbständigkeit und Eigenart seines Daseins gegen die Übermächte der Gesellschaft, des geschichtlich Ererbten, der äußerlichen Kultur und Technik des Lebens zu bewahren - die letzterreichte Umgestaltung des Kampfes mit der Natur, den der primitive Mensch um seine leibliche Existenz zu führen hat.
Source: The Metropolis and Mental Life (1903), p. 409

The Key to Theosophy (1889)

Workers Councils (1947)

Section 2.2
Workers Councils (1947)

Section 1.2
Workers Councils (1947)

Section 1.2
Workers Councils (1947)

Section 1.1
Workers Councils (1947)

Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, pp 33-34.
Islamic law

Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, p. 31.
Islamic government

A Single Eye, All Light, No Darkness; or Light and Darkness One (1650)

A Single Eye, All Light, No Darkness; or Light and Darkness One (1650)

Book V, Chapter 13
Enquiry Concerning Political Justice (1793)

Book III, "Of Obedience"
Enquiry Concerning Political Justice (1793)

Book III, "Of Obedience"
Enquiry Concerning Political Justice (1793)

Source: A Vindication of the Rights of Woman (1792), Ch. 1

S.R.Goel, Preface, in Goel, Sita Ram (ed.) (1998). Freedom of expression: Secular theocracy versus liberal democracy.

S.K. Chatterjee quoted in Aziz Ahmad, Studies In Islamic Culture in the Indian Environment, Oxford. 1964, pp. 252-55. https://archive.org/details/StudiesInIslamicCultureInTheIndianE

Tãrîkh-i-Firishta by Firishta. Sultãn Shamsu’d-Dîn Iltutmish (AD 1210-1236) Ujjain (Madhya Pradesh)

Flying Saucers Have Landed

English Prose Style (1928)
Literary Quotes

p. 8 https://babel.hathitrust.org/cgi/pt?id=mdp.39015011434878;view=1up;seq=20
Alpha and omega (1915)

No. 225
The Tatler (1711–1714)

Speech https://api.parliament.uk/historic-hansard/commons/1915/mar/01/success-of-allies-assured#column_600 in the House of Commons (1 March 1915)
Prime Minister

Last paragraph of the first edition (1859). Only use of the term "evolve" or "evolution" in the first edition.
In the second http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F376&viewtype=image (1860) through sixth (1872) editions, Darwin added the phrase "by the Creator" to read:
There is grandeur in this view of life, with its several powers, having been originally breathed by the Creator into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.
Source: On the Origin of Species (1859), chapter XIV: "Recapitulation and Conclusion", page 489-90 http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F373&viewtype=image

"Energy and Force" (Mar 28, 1873)

"Energy and Force" (Mar 28, 1873)

[The arithmetic of forms with respect to a unitary group, Annals of Mathematics, 107, 1978, 569–605, https://books.google.com/books?id=f8gB564cK68C&pg=PA38]

Black Thirst (1934); p. 63
Short fiction, Northwest of Earth (1954)

"Southern Lynching" (April 1892)

India in Transition (1918)

Third Report, p. 172
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)

ContraPoints, Feminism Did Not Destroy Atheism https://www.youtube.com/watch?v=klfH9QaEcqY (2016), Violence https://www.youtube.com/watch?v=lmsoVFCUN3Q (2017)

The World As Revelation: Names of Gods (1980)

Karl Marx, in his letter to Ferdinand Lassalle, 31 May 1858 [original in German]
M - R

On observing Richard Chavez creating the UFW flag (as quoted in “Pioneering Chicano artist José Montoya dies” https://www.vidaenelvalle.com/news/article28206523.html in Vida en la Valle; 2013 Oct 3)

Source: Reasons and Persons (1984), pp. 287-288

Source: Derek Parfit, ‘Reasons and Motivation’, Proceedings of the Aristotelian Society, supp. vol. 71 (1997), p. 121

Source: The Esoteric Tradition (1935), Chapter 2

Source: The Esoteric Tradition (1935), Chapter 1

Ante-Nicene Christian Library, Volume 6: Hippolytus, Bishop Of Rome, Volume 1 P. 90
Refutation of All Heresies