Quotes about former
page 8
Quote from Constable's Lecture at the Literary and Scientific Institution, Hampstead, (25 July 1836), from notes, taken by C.R. Leslie
1830s, his lectures History of Landscape Painting (1836)
Pierre Fauchery, as quoted by the character "Jules Labarthe"
The Age for Love
Quoted on The Washington Post, "Nancy Grace, Ruling for The Viewer" http://www.washingtonpost.com/wp-dyn/content/article/2005/06/26/AR2005062601211.html, June 27, 2005
2010s, 2011, Speech at the Gerald R. Ford Foundation (2011)
AJ 17.13.3
Antiquities of the Jews
Authority and persuasion in philosophy (1985)
Part XII - With regard to doubt or conviction
The Natural History of Religion (1757)
Sect. 13
Variant translations: I believe that the civilisation into which India has evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestry. Rome went; Greece shared the same fate; the might of the Pharaohs was broken; Japan has become westernised; of China nothing can be said; but India is still, somehow or other, sound at the foundation.
Greece, Egypt, Rome — all have been erased from this world, yet we continue to exist. There is something in us, that our character never ceases from the face of this world, defying global hostility for centuries.
1900s, Hind Swaraj (1908)
The Rights of the Colonists (1772)
"Ask Bush Why The Iraqi Military Won't Fight," http://www.unz.com/imercer/ask-bush-why-the-iraqi-military-wont-fight/ The Unz Review, May 29, 2015.
2010s, 2015
Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 328
Quotes from the Futuhat-i-Firuz Shahi
Daniel Drake (1834). The Western Journal of the Medical & Physical Sciences http://books.google.com.mx/books?id=gtpXAAAAMAAJ&printsec=frontcover#v=onepage&q&f=false. Volume 7, p. 618
The Story of Islamic Imperialism in India (1994)
In Search of the Miraculous (1949)
It seems to revel in making pro-American, security-minded South Koreans look foolish.
2010s, "Heaven is Helping Us": More from the Nationalist Left (August 2018)
Buddhist Economics
"Good Sports & Bad", p. 325; originally published in The New York Review of Books (1995-03-02)
Triumph and Tragedy in Mudville (2003)
Section I, "Of the First Principles of Government, and the different kinds of Liberty"
Essay on the First Principles of Government, 2nd Edition (1771)
Source: Foundations of fuzzy reasoning (1976), p. 623.
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 564.
Source: The Social Problems of an Industrial Civilisation, 1945, p. 116; Cited in Supervisory Management, (1963), Vol. 8, p. 58
Source: Art Talk, Conversations with 15 woman artists 1975, p. 77.
As quoted in "Conservatives Against Trump" http://www.nationalreview.com/article/430126/donald-trump-conservatives-oppose-nomination (21 January 2016), National Review
2010s, 2016
Four Screenplays of Ingmar Bergman (1960).
Context: People ask what are my intentions with my films — my aims. It is a difficult and dangerous question, and I usually give an evasive answer: I try to tell the truth about the human condition, the truth as I see it. This answer seems to satisfy everyone, but it is not quite correct. I prefer to describe what I would like my aim to be. There is an old story of how the cathedral of Chartres was struck by lightning and burned to the ground. Then thousands of people came from all points of the compass, like a giant procession of ants, and together they began to rebuild the cathedral on its old site. They worked until the building was completed — master builders, artists, labourers, clowns, noblemen, priests, burghers. But they all remained anonymous, and no one knows to this day who built the cathedral of Chartres.
Regardless of my own beliefs and my own doubts, which are unimportant in this connection, it is my opinion that art lost its basic creative drive the moment it was separated from worship. It severed an umbilical cord and now lives its own sterile life, generating and degenerating itself. In former days the artist remained unknown and his work was to the glory of God. He lived and died without being more or less important than other artisans; 'eternal values,' 'immortality' and 'masterpiece' were terms not applicable in his case. The ability to create was a gift. In such a world flourished invulnerable assurance and natural humility. Today the individual has become the highest form and the greatest bane of artistic creation.
The smallest wound or pain of the ego is examined under a microscope as if it were of eternal importance. The artist considers his isolation, his subjectivity, his individualism almost holy. Thus we finally gather in one large pen, where we stand and bleat about our loneliness without listening to each other and without realizing that we are smothering each other to death. The individualists stare into each other's eyes and yet deny the existence of each other.
We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal. Thus if I am asked what I would like the general purpose of my films to be, I would reply that I want to be one of the artists in the cathedral on the great plain. I want to make a dragon's head, an angel, a devil — or perhaps a saint — out of stone. It does not matter which; it is the sense of satisfaction that counts.
Regardless of whether I believe or not, whether I am a Christian or not, I would play my part in the collective building of the cathedral.
Aphorism 124
Novum Organum (1620), Book I
An American Peace Policy (1925)
Context: Distinguish between the outlawry of war and the abolition of war. The former is only a step in the direction of the latter. An international treaty declaring war to be a public crime will no more abolish international violence than laws against murder have abolished all killing of one individual by another. There is general agreement, however, that the negotiation of an international treaty outlawing war would constitute an enormous stride toward peace.
“Our opinions agree as to the evil, moral, political, and economical, of the former”
1820s, Letter to F. Corbin (1820)
Context: I do not mean to discuss the question how far slavery and farming are incompatible. Our opinions agree as to the evil, moral, political, and economical, of the former.
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.
Proclamation 4311, granting a pardon to former President Richard Nixon (8 September 1974)
1970s
Context: It is believed that a trial of Richard Nixon, if it became necessary, could not fairly begin until a year or more has elapsed. In the meantime, the tranquility to which this nation has been restored by the events of recent weeks could be irreparably lost by the prospects of bringing to trial a former President of the United States. The prospects of such trial will cause prolonged and divisive debate over the propriety of exposing to further punishment and degradation a man who has already paid the unprecedented penalty of relinquishing the highest elective office of the United States.
NOW, THEREFORE, I, Gerald R. Ford, President of the United States, pursuant to the pardon power conferred upon me by Article II, Section 2, of the Constitution, have granted and by these presents do grant a full, free, and absolute pardon unto Richard Nixon for all offenses against the United States which he, Richard Nixon, has committed or may have committed or taken part in during the period from January 20, 1969 through August 9, 1974.
Source: 1880s, Personal Memoirs of General U. S. Grant (1885), Ch. 41.
Context: There was no time during the rebellion when I did not think, and often say, that the South was more to be benefited by its defeat than the North. The latter had the people, the institutions, and the territory to make a great and prosperous nation. The former was burdened with an institution abhorrent to all civilized people not brought up under it, and one which degraded labor, kept it in ignorance, and enervated the governing class. With the outside world at war with this institution, they could not have extended their territory. The labor of the country was not skilled, nor allowed to become so. The whites could not toil without becoming degraded, and those who did were denominated 'poor white trash.' The system of labor would have soon exhausted the soil and left the people poor. The non-slaveholders would have left the country, and the small slaveholder must have sold out to his more fortunate neighbor. Soon the slaves would have outnumbered the masters, and, not being in sympathy with them, would have risen in their might and exterminated them. The war was expensive to the South as well as to the North, both in blood and treasure, but it was worth all it cost.
Diary (23 July 1851)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
Context: Is there anything in which the people of this age and country differ more from those of other lands and former times than in this — their ability to preserve order and protect rights without the aid of government? … We are realizing the paradox, “that country is governed best which is governed least.” I no longer fear lynch law. Let the people be intelligent and good, and I am not sure but their impulsive, instinctive verdicts and sentences and executions, unchecked by the rules and technicalities of law, are more likely to be according to substantial justice than the decisions of courts and juries.
1970s, Remarks on pardoning Nixon (1974)
Context: I deeply believe in equal justice for all Americans, whatever their station or former station. The law, whether human or divine, is no respecter of persons; but the law is a respecter of reality.
The facts, as I see them, are that a former President of the United States, instead of enjoying equal treatment with any other citizen accused of violating the law, would be cruelly and excessively penalized either in preserving the presumption of his innocence or in obtaining a speedy determination of his guilt in order to repay a legal debt to society.
During this long period of delay and potential litigation, ugly passions would again be aroused. And our people would again be polarized in their opinions. And the credibility of our free institutions of government would again be challenged at home and abroad.
Source: The Revolt of the Masses (1929), Chapter XIV: Who Rules The World?
Context: Nationalism is always an effort in a direction opposite to that of the principle which creates nations. The former is exclusive in tendency, the latter inclusive. In periods of consolidation, nationalism has a positive value, and is a lofty standard. But in Europe everything is more than consolidated, and nationalism is nothing but a mania, a pretext to escape from the necessity of inventing something new, some great enterprise.
Chpt.2, p. 8
Principles of Geology (1832), Vol. 1
Context: The marks of former convulsions on every part of the surface of our planet are obvious and striking. The remains of marine animals imbedded in the solid strata are so abundant, that they may be expected to force themselves on the observation of every people who have made some progress in refinement; and especially where one class of men are expressly set apart from the rest for study and contemplation.... Those modern writers, who are disposed to disparage the former intellectual advancement and civilization of eastern nations, might concede some foundation of observed facts for the curious theories now under consideration, without indulging in exaggerated opinions of the progress of science; especially as universal catastrophes of the world, and exterminations of organic beings, in the sense in which they were understood by the Brahmin, are untenable doctrines.
Quoting Lord Westbury. McGrath v. Kristensen, 340 U.S. 162, 178 (1950) (concurring)
Judicial opinions
“Those news stories about that unnamed former envoy who went to Niger? That's me.”
What I Didn't Find in Africa (2003)
Context: Those news stories about that unnamed former envoy who went to Niger? That's me.
In February 2002, I was informed by officials at the Central Intelligence Agency that Vice President Dick Cheney's office had questions about a particular intelligence report. While I never saw the report, I was told that it referred to a memorandum of agreement that documented the sale of uranium yellowcake — a form of lightly processed ore — by Niger to Iraq in the late 1990's. The agency officials asked if I would travel to Niger to check out the story so they could provide a response to the vice president's office.
Postscript, Lampas: Or, Descriptions of Some Mechanical Improvements of Lamps & Waterpoises Together with some other Physical and Mechanical Discoveries https://books.google.com/books?id=KgtPAAAAcAAJ (1677)
Context: The Publisher of Transactions in that of October 1675 indeavours to cover former injuries done me by accumulating new ones, and this with so much passion as with integrity to lay by discretion; otherwise he would not have affirmed, that it was as certain that none of my Watches succeeded, as it was that I had made them several years ago: For how could he be sure of a Negative? Whom I have not acquainted with my Inventions, since l looked on him as one that made a trade of Intelligence.
Next whereas he says l made them without publishing them to the world in Print, he prevaricates, and would have it believed that they were not published to the world, though they were publickly read of in Sir John Cutlers Lectures before great numbers at several times, and though they were made and shewn to thousands both English and Foreiners, and writ of to several persons absent, and though they were in the year 1665 in the History of the Royal Society published to the world in Print, because, forsooth, they were not printed in his Transactions.
Thirdly, whereas the Publisher of Transactions makes along story of my seeing his Journal De Scavans, and my desiring to transcribe that part of it which concerned this matter, as if l had requested some singular favour thereby, l answer,
First, that he knew I designed presently to have printed it with Animadversions, but he endeavoured to prevent me, designing first clancularly to get a Patent of it for himself, and thereby to defraud me.
Next, I say, I had a right without his favour to have seen, perused, and copied it, as I was one of the Royal Society, the intelligence he there brings in being the Societies....
To his upbraiding me with his having published some things of Mine; I answer, he hath so, but not so much with mine as with his own desire, and if he send me what I think worth publishing, l will do as much for him, and repay him in his own coyn.
Lastly, Whereas he makes use of We and Us ambiguously, it is desired he would explain whether he means the Royal Society, or the Pluralities of himself. If the former, it is not so, as l can prove by many Witnesses; if the later, I neither know what he is acquainted with, or what has been imparted or explained to him.
So not designing to trouble my self any further with him, unless he gives me occasion, I dismiss him with his
— Speque metuque
Procul hinc procul ito.
The Fossils of the South Downs; or Illustrations of the Geology of Sussex (1822)
Context: Upon fixing my residence at Lewes, I resolved to devote my leisure moments to the investigation of the "Organic remains of a former world"...
Critique of Practical Reason (1788)
Context: Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite.
Translated by Thomas Kingsmill Abbott
The First Part, Chapter 11, p. 47.
Leviathan (1651)
Context: Felicity is a continual progress of the desire from one object to another, the attaining of the former being still but the way to the latter. The cause whereof is that the object of man's desire is not to enjoy once only, and for one instant of time, but to assure forever the way of his future desire. And therefore the voluntary actions and inclinations of all men tend not only to the procuring, but also to the assuring of a contented life, and differ only in the way, which ariseth partly from the diversity of passions in diverse men, and partly from the difference of the knowledge or opinion each one has of the causes which produce the effect desired.
“The later are not derived from the former but are partly antagonistic to them.”
Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect <!-- p. 85 -->
Context: In certain circumstances where he experiments in new types of conduct by cooperating with his equals, the child is already an adult. There is an adult in every child and a child in every adult. … There exist in the child certain attitudes and beliefs which intellectual development will more and more tend to eliminate: there are others which will acquire more and more importance. The later are not derived from the former but are partly antagonistic to them.
Review of Democracy in Europe (1878)
Context: The manifest, the avowed difficulty is that democracy, no less than monarchy or aristocracy, sacrifices everything to maintain itself, and strives, with an energy and a plausibility that kings and nobles cannot attain, to override representation, to annul all the forces of resistance and deviation, and to secure, by Plebiscite, Referendum, or Caucus, free play for the will of the majority. The true democratic principle, that none shall have power over the people, is taken to mean that none shall be able to restrain or to elude its power. The true democratic principle, that the people shall not be made to do what it does not like, is taken to mean that it shall never be required to tolerate what it does not like. The true democratic principle, that every man‘s free will shall be as unfettered as possible, is taken to mean that the free will of the collective people shall be fettered in nothing. Religious toleration, judicial independence, dread of centralisation, jealousy of State interference, become obstacles to freedom instead of safeguards, when the centralised force of the State is wielded by the hands of the people. Democracy claims to be not only supreme, without authority above, but absolute, without independence below; to be its own master, not a trustee. The old sovereigns of the world are exchanged for a new one, who may be flattered and deceived, but whom it is impossible to corrupt or to resist, and to whom must be rendered the things that are Caesar's and also the things that are God’s. The enemy to be overcome is no longer the absolutism of the State, but the liberty of the subject. Nothing is more significant than the relish with which Ferrari, the most powerful democratic writer since Rousseau, enumerates the merits of tyrants, and prefers devils to saints in the interest of the community.
For the old notions of civil liberty and of social order did not benefit the masses of the people. Wealth increased, without relieving their wants. The progress of knowledge left them in abject ignorance. Religion flourished, but failed to reach them. Society, whose laws were made by the upper class alone, announced that the best thing for the poor is not to be born, and the next best to die in childhood, and suffered them to live in misery and crime and pain. As surely as the long reign of the rich has been employed in promoting the accumulation of wealth, the advent of the poor to power will be followed by schemes for diffusing it. Seeing how little was done by the wisdom of former times for education and public health, for insurance, association, and savings, for the protection of labour against the law of self-interest, and how much has been accomplished in this generation, there is reason in the fixed belief that a great change was needed, and that democracy has not striven in vain. Liberty, for the mass, is not happiness; and institutions are not an end but a means. The thing they seek is a force sufficient to sweep away scruples and the obstacle of rival interests, and, in some degree, to better their condition. They mean that the strong hand that heretofore has formed great States, protected religions, and defended the independence of nations, shall help them by preserving life, and endowing it for them with some, at least, of the things men live for. That is the notorious danger of modern democracy. That is also its purpose and its strength. And against this threatening power the weapons that struck down other despots do not avail. The greatest happiness principle positively confirms it. The principle of equality, besides being as easily applied to property as to power, opposes the existence of persons or groups of persons exempt from the common law, and independent of the common will; and the principle, that authority is a matter of contract, may hold good against kings, but not against the sovereign people, because a contract implies two parties.
Interview with Mark Shapiro (2000)
Context: I did spearhead the introduction of the Internet in countries like Russia, the former Soviet Union, because it is a very open system of communication. I think it has great potential for self-organization and self-organization is very much at the heart of an open society. The Internet is sort of a medium of open society. However, it can also be a medium of control and so we have to be careful it doesn't destroy you.
“David Hurley, former Chief, Australian Defence Force”
Message regarding unacceptable behaviour (2013)
Context: I will be ruthless in ridding the army of people who cannot live up to its values. And I need everyone of you to support me in achieving this. The standard you walk past, is the standard you accept. that goes for all of us, but especially those, who by their rank, have a leadership role. NB While on Q & A, ABC TV on 1st February 2016, Australian of the Year, Lieutenant General David Lindsay Morrison attributed; "The standard you walk by is the standard you accept"; to David Hurley, former Chief, Australian Defence Force, explaining the quote; "... doesn't belong to me or [my former speechwriter] Cate McGregor, it belongs to the Governor of NSW, David Hurley."
Context: I make this chief distinction between religion and superstition, that the latter is founded on ignorance, the former on knowledge; this, I take it, is the reason why Christians are distinguished from the rest of the world, not by faith, nor by charity, nor by the other fruits of the Holy Spirit, but solely by their opinions, inasmuch as they defend their cause, like everyone else, by miracles, that is by ignorance, which is the source of all malice; thus they turn a faith, which may be true, into superstition.
Letter 21 (73) to Henry Oldenburg , November (1675)
Preface (Scribner edition, 1872) <!-- New York, Scribner p xxi -->
Chips from a German Workshop (1866)
Context: Missionaries are apt to look upon all other religions as something totally distinct from their own, as formerly they used to describe the languages of barbarous nations as something more like the twittering of birds than the articulate speech of men. The Science of Language has taught us that there is order and wisdom in all languages, and even the most degraded jargons contain the ruins of former greatness and beauty. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God.
And even to us at home, a wider view of the religious life of the world may teach many a useful lesson.
Often given as: A mind that is stretched by a new experience can never go back to its old dimensions.
Or: A mind that is stretched by a new idea can never go back to its old dimensions.
Actually by Oliver Wendell Holmes, Senior, from " Autocrat of the Breakfast Table https://books.google.com/books?id=BoQ3AQAAMAAJ&pg=PA502&dq=%22stretched+by+a+new+idea%22&hl=en&sa=X&ved=0ahUKEwidspn60tTJAhVJ1GMKHbt3Bn0Q6AEIHTAA#v=onepage&q=%22stretched%20by%20a%20new%20idea%22&f=false", originally published in The Atlantic, September 1858.
Misattributed
Book III, Ch. IX, pp. 168-169.
Physics
George Boole (1851), "The Claims of Science, especially as founded in its relation to Human Nature". Published in Boole, GeorgeStudies in Logic and Probability. 2002. p. 201-202
1850s
Context: The scepticism of the ancient world left no department of human belief unassailed. It took its chief stand upon the conflicting nature of the impressions of the senses, but threw the dark shade of uncertainty over the most settled convictions of the mind; over men's belief in an external world, over their consciousness of their own existence. But this form of doubt was not destined to endure. Science, in removing the contradictions of sense, and establishing the consistent uniformity of natural law, took away the main pillars of its support. The spirit, however, and the mental habits of which it was the roduct, still survive; but not among the votaries of science. For I cannot but regard it as the same spirit which, with whatever profession of zeal, and for whatever ends of supposed piety or obedience, strives to subvertthe natural evidences of morals, - the existence of a Supreme Intelligent Cause. There is a scepticism which repudiates all belief; there is also a scepticism which seeks to escape from itself by a total abnegation of the understanding, and which, in the pride of its new-found security, would recklessly destroy every internal ground of humant trust and hope... Now to this, as to a former development of the sceptical spirit, Science stands in implied but real antagonism.
Introduction : The absurdity of the Absurd
The Theatre of the Absurd (1961)
Context: The Theatre of the Absurd … can be seen as the reflection of what seems to be the attitude most genuinely representative of our own time.  The hallmark of this attitude is its sense that the certitudes and unshakable basic assumptions of former ages have been swept away, that they have been tested and found wanting, that they have been discredited as cheap and somewhat childish illusions. The decline of religious faith was masked until the end of the Second World War by the substitute religions of faith in progress, nationalism, and various totalitarian fallacies. All this was shattered by the war.
Source: Violent Universe (1969), p. 25
A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative
Passivity and Rebellion (29 de Agosto 1909), Punto Rojo, N° 3, , translated by Javier Sethness-Castro. http://blackrosefed.org/i-am-action-praxedis-guerrero/
Context: The quiescent ones raise an outcry calling themselves apostles of evolution, condemning everything that has any hint of rebelliousness; they appeal to fear and make pathetic patriotic calls; they resort to ignorance and go so far as to advise the people to let themselves be murdered and insulted during the next round of elections, to again and again peacefully exercise their right to vote, so that the tyrants mock them and assassinate them over and over. No mention of leaving the fetid corner, which they propose to improve by adding more and more filth, more and more cowardice.... True evolution that will improve of the lives of Mexicans, rather than their parasites, will come with the Revolution. The two complement each other, and the former cannot coexist with the anachronisms and subterfuges that the redeemers of passivity employ today. To evolve we must be free, and we cannot have freedom if we are not rebels, because no tyrant whatsoever has respected passive people. Never has a flock of sheep instilled the majesty of its harmless number upon the wolf that craftily devours them, caring for no right other than that of his teeth. We must arm ourselves, not using the useless vote that will always be worth only as much as a tyrant wants, but rather with effective and less naive weapons whose utilization will bring us ascendant evolution instead of the regressive one praised by pacifist activists. Passivity, never! Rebellion—now and always.
Interview in The Voice of Ethiopia (5 April 1948) http://www.jah-rastafari.com/selassie-words/show-jah-word.asp?word_id=interview.
Context: One cannot deny that in former times man's life had been one of toil and hardship. It is correct to say, therefore, that modern civilization and the progress of science have greatly improved man's life and have brought comfort and ease in their trail. But civilization can serve man both for good as well as for evil purposes. Experience shows that it has invariably brought great dividends to those who use it for good purposes while it has always brought incalculable harm and damnation to those who use it for evil purposes. To make our wills obedient to good influences and to avoid evil, therefore, is to show the greatest wisdom. In order to follow this aim one must be guided by religion. Progress without religion is just like a life surrounded by unknown perils and can be compared to a body without a soul. All human inventions, from the most primitive tool to the modern atom, can help man greatly in his peaceful endeavours. But if they are put to evil purposes they have the capacity to wipe out the human race from the surface of the earth. It is only when the human mind is guided by religion and morality that man can acquire the necessary vision to put all his ingenuous inventions and contrivances to really useful and beneficial purposes.
“In the name of the former and of the latter and of their holocaust. Allmen.”
419.9-10
Finnegans Wake (1939)
“Ernest Mtunzi, Former UK Representative of Joshua Nkomo”
Ian Smith - A Bit Of A Rebel
Context: Ernest Mtunzi, Former UK Representative of Joshua Nkomo.
Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV.
“The surrender of the former political relations of the negro”
Letter to the New Orleans Times (19 March 1867)
Context: The surrender of the Confederate armies in 1865 involved: 1. The surrender of the claim to the right of secession. 2. The surrender of the former political relations of the negro. 3. The surrender of the Southern Confederacy. These issues expired on the fields last occupied by the Confederate armies. There they should have been buried. The soldier prefers to have the sod that receives him when he falls cover his remains. The political questions of the war should have been buried upon the fields that marked their end.
"The True Modernism" http://reference.bahai.org/en/t/c/FWU/fwu-1.html
Foundations of World Unity
Context: Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him.
(1832) Vol.1 Chpt.2, p. 20
Principles of Geology (1832), Vol. 1
Context: Strabo,... enters largely, in the Second Book of his Geography, into the opinions of Eratosthenes and other Greeks on one of the most difficult problems in geology, viz., by what causes marine shells came to be plentifully buried in the earth at such great elevations and distances from the sea. He notices, amongst others, the explanation of Xanthus the Lyclian, who said that the seas had once been more extensive, and that they had afterwards been partially dried up, as in his own time many lakes, rivers, and wells in Asia had failed during a season of drought. Treating this conjecture with merited disregard, Strabo passes on to the hypothesis of Strato, the natural philosopher, who had observed that the quantity of mud brought down by rivers into the Euxine was so great, that its bed must be gradually raised, while the rivers still continued to pour in an undiminished quantity of water. He therefore conceived that, originally, when the Euxine was an inland sea, its level had by this means become so much elevated that it burst its barrier near Byzantium, and formed a communication with the Propontis, and this partial drainage had already, he supposed, converted the left side into marshy ground, and that, at last, the whole would be choked up with soil. So, it was argued, the Mediterranean had once opened a passage for itself by the Columns of Hercules into the Atlantic, and perhaps the abundance of sea-shells in Africa, near the Temple of Jupiter Ammon, might also be the deposit of some former inland sea, which had at length forced a passage and escaped.
Humanities interview (1996)
Context: As a former soldier, what struck me is the absolutely heartless way that war was being pursued by the Americans, partly I think because of the race problem. The Vietnamese to us were not merely communists, they were nasty little yellow people without souls. It didn't matter how we blew them up or how we bombed them or how we burned their villages and so on. I was very struck by that. And one thing I was trying to do in The Great War and Modern Memory was to awaken a sort of civilian sympathy for the people who suffer on the ground in wartime, and that's really an act that I've been performing, oh, ever since 1945, I suppose.
“In former days I wanted wine to drink;
The wine this morning fills the cup in vain.”
Second of three poems ("Three Dirges") written by Tao Yuanming in 427, the same year he died at the age of 63, and often read as poems written for his own funeral.
John Minford and Joseph S. M. Lau (eds.), Classical Chinese Literature: An Anthology of Translations (2000), p. 513
Context: In former days I wanted wine to drink;
The wine this morning fills the cup in vain.
I see the spring mead with its floating foam,
And wonder when to taste of it again.
The feast before me lavishly is spread,
My relatives and friends beside me cry.
I wish to speak but lips can shape no voice,
I wish to see but light has left my eye.
I slept of old within the lofty hall,
Amidst wild weeds to rest I now descend.
When once I pass beyond the city gate
I shall return to darkness without end.
Preface to the 1913 edition
1890s, Quintessence Of Ibsenism (1891; 1913)
Context: I have never admitted the right of an elderly author to alter the work of a young author, even when the young author happens to be his former self. In the case of a work which is a mere exhibition of skill in conventional art, there may be some excuse for the delusion that the longer the artist works on it the nearer he will bring it to perfection. Yet even the victims of this delusion must see that there is an age limit to the process, and that though a man of forty-five may improve the workmanship of a man of thirty-five, it does not follow that a man of fifty-five can do the same.
When we come to creative art, to the living word of a man delivering a message to his own time, it is clear that any attempt to alter this later on is simply fraud and forgery. As I read the old Quintessence of Ibsenism I may find things that I see now at a different angle, or correlate with so many things then unnoted by me that they take on a different aspect. But though this may be a reason for writing another book, it is not a reason for altering an existing one.
Book I, Ch. VI, pp. 53-55.
Physics
What Will Get Us Ready (1944)
Context: I want to make perfectly clear the act that the world is in the fringe, in the penumbra, of a tremendous Revolution, with a big R. We have called it a war and the fighting has been with mechanized weapons, but we shall soon be face to face with awesome situations against which weapons are vain things, as ineffective as Canute’s futile attempts to stop the irresistible tides of the ocean. Nothing is ever going to be the same again and we cannot assume our Quakerism is to be unaffected by the euroclydon that is in front of us. The time has passed for “the complacent assumption of an unchanged world.” This situation which I see coming — though I am afraid most Americans are looking forward fondly to a new period of “normalcy” — this situation makes it more urgent than ever to have our Quaker Society inwardly prepared to be a purveyor of light and leading when the crisis comes. The Christian faith of the ages will be tested more severely than in any former Revolution, because it will be confronted with its supreme enemy, a completely economic, materialistic, and mechanistic interpretation of the word and of human life.
Children from the Laboratory (May 1973), An Interview in Prism Magazine
Context: Watson: But legalities aside, I think we must reevaluate our basic assumptions about the meaning of life. Perhaps, as my former colleague Francis Crick suggested, no one should be thought alive until about three days after birth.
Letter to John Wayles Eppes (9 September 1814). Published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 11 http://files.libertyfund.org/files/807/0054-11_Bk.pdf, pp. 425-426
1810s
Context: [... ] Congress itself can punish Alexandria, by repealing the law which made it a town, by discontinuing it as a port of entry or clearance, and perhaps by suppressing it’s banks. But I expect all will go off with impunity. If our government ever fails, it will be from this weakness. No government can be maintained without the principle of fear as well as of duty. Good men will obey the last, but bad ones the former only.
“Nay, even suppose when we have suffered fate,
The soul could feel in her divided state,
What's that to us? for we are only we,
While souls and bodies in one frame agree.
Nay, though our atoms should revolve by chance,
And matter leap into the former dance;
Though time our life and motion could restore,
And make our bodies what they were before,
What gain to us would all this bustle bring?
The new-made man would be another thing;
When once an interrupting pause is made,
That individual being is decayed.
We, who are dead and gone, shall bear no part
In all the pleasures, nor shall feel the smart,
Which to that other mortal shall accrue,
Whom of our matter, time shall mould anew.
For backward if you look, on that long space
Of ages past, and view the changing face
Of matter, tossed and variously combined
In sundry shapes, ’tis easy for the mind
From thence t' infer that seeds of things have been
In the same order as they now are seen:
Which yet our dark remembrance cannot trace,
Because a pause of life, a gaping space
Has come betwixt, where memory lies dead,
And all the wandering motions from the sense are fled.”
Et si iam nostro sentit de corpore postquam
distractast animi natura animaeque potestas,
tamen est ad nos, qui comptu coniugioque
corporis atque animae consistimus uniter apti.
nec, si materiem nostram collegerit aetas
post obitum rursumque redegerit ut sita nunc est,
atque iterum nobis fuerint data lumina vitae,
quicquam tamen ad nos id quoque factum,
interrupta semel cum sit repetentia nostri.
et nunc nil ad nos de nobis attinet, ante
qui fuimus, [neque] iam de illis nos adficit angor.
nam cum respicias inmensi temporis omne
praeteritum spatium, tum motus materiai
quam sint, facile hoc adcredere possis,
saepe in eodem, ut nunc sunt, ordine posta
haec eadem, quibus e nunc nos sumus, ante fuisse.
nec memori tamen id quimus reprehendere mente;
inter enim iectast vitai pausa vageque
deerrarunt passim motus ab sensibus omnes.
Book III, lines 843–860 (tr. John Dryden)
De Rerum Natura (On the Nature of Things)
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
Koenraad Elst, On Modi Time : Merits And Flaws of Hindu Activism In Its Day Of Incumbency – 2015. Ch. 3. The Lost Honour of India Studies
Devdutt Pattanaik, in "Myth = Mithya (2008)", p. 200.
Quoted in Pratap Kumar, "A Survey of New Approaches to the Study of Religion in India," in New Approaches to the Study of Religion, Peter Antes, Armin W. Geertz, and Randi R. Warne, editors, 2004, p. 132.
Sri Aurobindo, (From an introduction to a book entitled Speeches and Writings of Tilak.), quoted from Sri Aurobindo, ., Nahar, S., Aurobindo, ., & Institut de recherches évolutives (Paris). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de Recherches Evolutives. 3rd Edition (2000). https://web.archive.org/web/20170826004028/http://bharatvani.org/books/ir/IR_frontpage.htm
The Ethic of Freethought (Mar 6, 1883)
Chapter 2 http://www.fodian.net/world/0475_02.html
Vimalakirti Sutra, Robert Thurman's translation, 1991
Slobodan Milošević (2004) International Criminal Tribunal for the former Yugoslavia https://www.icty.org/x/cases/slobodan_milosevic/trans/en/041021DR.htm
As quoted in an interview with The Guardian (17 August 2011) https://www.theguardian.com/world/2011/aug/17/mikhail-gorbachev-on-boris-yeltsin
2000s
Reference note: See The Federalist No. 51 (James Madison); The Federalist No. 69 (Alexander Hamilton); 1 Alexis de Tocqueville, Democracy in America 115–18...
Committee on the Judiary, United States House of Representatives, Plaintiff, v. Donald F. McGahn II, Defendant. (Nov 25, 2019)
House Intelligence Committee impeachment hearing (2019)
The History of Rome - Volume 2
As translated in The Ante-Nicene Fathers (1886) edited by Alexander Roberts and James Donaldson, Vol. 7, p. 320 http://books.google.com/books?id=ko0sAAAAYAAJ&pg=PA320
Variant translation: When I, Constantine Augustus, as well as I Licinius Augustus fortunately met near Mediolanum [Milan], and were considering everything that pertained to the public welfare and security, we thought —, among other things which we saw would be for the good of many, those regulations pertaining to the reverence of the Divinity ought certainly to be made first, so that we might grant to the Christians and others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule. And thus by this wholesome counsel and most upright provision we thought to arrange that no one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, or of that religion which he should think best for himself, so that the Supreme Deity, to whose worship we freely yield our hearts, may show in all things His usual favor and benevolence. Therefore, your Worship should know that it has pleased us to remove all conditions whatsoever, which were in the rescripts formerly given to you officially, concerning the Christians and now any one of these who wishes to observe Christian religion may do so freely and openly, without molestation. We thought it fit to commend these things most fully to your care that you may know that we have given to those Christians free and unrestricted opportunity of religious worship. When you see that this has been granted to them by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made we that we may not seem to detract from any dignity or any religion.
As translated in The Early Christian Persecutions (1897) by Dana Carleton Munro http://books.google.com/books?id=eoQTAAAAIAAJ&pg=PA29
Edict of Milan (313)
Cooperation, Terrorism, UK & USA, President Trump, Resolving Conflict, Defense, Crimea, The Media, Nuclear Weapons Policy: 15th Plenary Session (18 October 2018)
"Rectify the Party's Style of Work" (1942)
1760s, A Dissertation on the Canon and Feudal Law (1765)
Source: The Intelligent Investor: The Classic Text on Value Investing (1949), Chapter II, The Investor and Stock-Market Fluctuations, p. 31
Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, p. 92
Source: Democracy for the Few (2010 [1974]), sixth edition, Chapter 17, p. 334
"Initial Reactions on the Assassination of Malcolm X"
1960s, Soul on Ice (1968)
Source: Becoming Hitler: The Making of a Nazi (2017), p. 73
Letter to The Times with Henry Usborne (22 January 1954), p. 7
1950s
Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics
Kant's Inaugural Dissertation (1770), Section II On The Distinction Between The Sensible And The Intelligible Generally
"Why Liberty?”, in the Chicago Tribune (30 January 1927)
1920s