Quotes about frame

page 5

The Logic of Perfection and Other Essays in Neoclassical Metaphysics (1962) p. viii.

"Are Shelters the Answer?", in The New York Times Magazine (26 November 1961), p. 125
1960s

Chapter 2, Page 13 http://books.google.com/books?id=5hR_i1rNzAYC&q=%22This+is+an+era+of+specialists+each+of+whom+sees+his+own+problem+and+is+unaware+of+or+intolerant+of+the+larger+frame+into+which+it+fits%22&pg=PA13#v=onepage
Silent Spring (1962)

Source: Anti-Intellectualism in American Life (1974), p. 29

Sapiens: A Brief History of Humankind

Part I, Ch. 5
O Pioneers! (1913)

Source: 1969 - 1980, In: "Ellsworth Kelly: Works on Paper," 1987, pp. 9-10 : 'Notes from 1969'

The Wheel of Fortune (1984), Part 2: Ginevra

Béla H. Bánáthy (1985) Proceedings, Society for General Systems Research international. Vol 1. p. xxv

Foreword
Carrying the Elephant

Song lyrics, The Firstborn Is Dead (1985), The Six Strings That Drew Blood

A Friend From England (1987)

The Timeless Path (2009)

"Some Good Whig Principles. Declaration of those Rights of the Community of Great Britain, without which they cannot be Free," as quoted in Memoirs of the Llife and Writings of Benjamin Franklin https://books.google.com/books?id=jmMFAAAAQAAJ (1818) by Benjamin Franklin and William Temple Franklin
Attributed

Diary (17 February 1882)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)

The Rise of the West: A History of the Human Community (1963)

The History of Rome, Volume 2 Translated by W.P. Dickson
On Hannibal the man and soldier
The History of Rome - Volume 2

Source: The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005), pp.36-39

Source: The Cotton Manufacture of Great Britain, 1836, p. 234

The Psychedelic Experience (1964), p. 12

Stanza 1.
The Dying Christian to His Soul (1712)
Context: Vital spark of heav'nly flame!
Quit, oh quit, this mortal frame:
Trembling, hoping, ling'ring, flying,
Oh the pain, the bliss of dying!

Frame of Government (1682)
Context: I know what is said by the several admirers of monarchy, aristocracy and democracy, which are the rule of one, a few, and many, and are the three common ideas of government, when men discourse on the subject. But I chuse to solve the controversy with this small distinction, and it belongs to all three: Any government is free to the people under it (whatever be the frame) where the law rules, and the people are a party to those laws, and more than this is tyranny, oligarchy, or confusion.

1930s, Address at the Dedication of the Memorial on the Gettysburg Battlefield (1938)
Context: It seldom helps to wonder how a statesman of one generation would surmount the crisis of another. A statesman deals with concrete difficulties — with things which must be done from day to day. Not often can he frame conscious patterns for the far off future. But the fullness of the stature of Lincoln's nature and the fundamental conflict which events forced upon his Presidency invite us ever to turn to him for help. For the issue which he restated here at Gettysburg seventy five years ago will be the continuing issue before this Nation so long as we cling to the purposes for which the Nation was founded — to preserve under the changing conditions of each generation a people's government for the people's good.

1940s, Third inaugural address (1941)

Source: The Oven Bird (1916)
Context: There is a singer everyone has heard,
Loud, a mid-summer and a mid-wood bird,
Who makes the solid tree trunks sound again.
He says that leaves are old and that for flowers
Mid-summer is to spring as one to ten.
He says the early petal-fall is past
When pear and cherry bloom went down in showers
On sunny days a moment overcast;
And comes that other fall we name the fall.
He says the highway dust is over all.
The bird would cease and be as other birds
But that he knows in singing not to sing.
The question that he frames in all but words
Is what to make of a diminished thing.

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.

1860s, Our Composite Nationality (1869)
Context: I am especially to speak to you of the character and mission of the United States, with special reference to the question whether we are the better or the worse for being composed of different races of men. I propose to consider first, what we are, second, what we are likely to be, and, thirdly, what we ought to be. Without undue vanity or unjust depreciation of others, we may claim to be, in many respects, the most fortunate of nations. We stand in relations to all others, as youth to age. Other nations have had their day of greatness and glory; we are yet to have our day, and that day is coming. The dawn is already upon us. It is bright and full of promise. Other nations have reached their culminating point. We are at the beginning of our ascent. They have apparently exhausted the conditions essential to their further growth and extension, while we are abundant in all the material essential to further national growth and greatness. The resources of European statesmanship are now sorely taxed to maintain their nationalities at their ancient height of greatness and power. American statesmanship, worthy of the name, is now taxing its energies to frame measures to meet the demands of constantly increasing expansion of power, responsibility and duty. Without fault or merit on either side, theirs or ours, the balance is largely in our favor. Like the grand old forests, renewed and enriched from decaying trunks once full of life and beauty, but now moss-covered, oozy and crumbling, we are destined to grow and flourish while they decline and fade. This is one view of American position and destiny. It is proper to notice that it is not the only view. Different opinions and conflicting judgments meet us here, as elsewhere.

St. 1.
A Song for St. Cecilia's Day http://www.englishverse.com/poems/a_song_for_st_cecilias_day_1687 (1687)
Context: From harmony, from heavenly harmony,
This universal frame began:
When nature underneath a heap
Of jarring atoms lay,
And could not heave her head,
The tuneful voice was heard from high,
'Arise, ye more than dead!'
Then cold, and hot, and moist, and dry,
In order to their stations leap,
And Music's power obey.
From harmony, from heavenly harmony,
This universal frame began:
From harmony to harmony
Through all the compass of the notes it ran,
The diapason closing full in Man.

Source: Lateral Thinking : Creativity Step by Step (1970), p. 32 as cited in: ACEEE (1994) 1994 ACEEE Summer Study on Energy Efficiency in Buildings. p. 165.
Context: Vertical thinking is selection by exclusion. One works within a frame of reference and throws out what is not relevant. With lateral thinking one realizes that a pattern cannot be restructured from within itself but only as the result of some outside influence. So one welcomes outside influences for their provocative action. The more irrelevant such influences are the more chance there is of altering the established pattern. To look only for things that are relevant means perpetuating the current pattern.

The Magic of Images: Word and Picture in a Media Age (2004)
Context: As a classroom teacher for over thirty years, I have become increasingly concerned about evidence of, if not cultural decline, then cultural dissipation since the 1960s, a decade that seemed to hold such heady promise of artistic and intellectual innovation. Young people today are flooded with disconnected images but lack a sympathetic instrument to analyze them as well as a historical frame of reference in which to situate them. I am reminded of an unnerving scene in Stanley Kubrick's epic film, 2001: A Space Odyssey, where an astronaut, his air hose cut by the master computer gone amok, spins helplessly off into space. The new generation, raised on TV and the personal computer but deprived of a solid primary education, has become unmoored from the mother ship of culture. Technology, like Kubrick's rogue computer, Hal, is the companionable servant turned ruthless master. The ironically self-referential or overtly politicized and jargon-ridden paradigms of higher education, far from helping the young to cope or develop, have worsened their vertigo and free fall. Today's students require not subversion of rationalist assumptions -- the childhood legacy of intellectuals born in Europe between the two World Wars -- but the most basic introduction to structure and chronology. With out that, they are riding the tail of a comet in a media starscape of explosive but evanescent images.

OSCON 2002
Context: J. C. Watts is the only black member of the Republican Party in leadership. He's going to resign from Congress. He's been there seven and a half years. He's had enough. Nobody can believe it. Nobody in Washington can believe it.... In an interview two days ago, Watts said, Here's the problem with Washington: "If you are explaining, you are losing." If you are explaining, you're losing. It's a bumper sticker culture. People have to get it like that, and if they don't, if it takes three seconds to make them understand, you're off their radar screen. Three seconds to understand, or you lose. This is our problem. Six years after this battle began, we're still explaining. We're still explaining and we are losing. They frame this as a massive battle to stop theft, to protect property.... They extend copyrights perpetually. They don't get how that in itself is a form of theft. A theft of our common culture. We have failed in getting them to see what the issues here are and that's why we live in this place where a tradition speaks of freedom and their controls take it away.

On the progress of The Wise Man's Fear in "Concerning the Release of Book Two" (26 February 2009) http://blog.patrickrothfuss.com/2009/02/concerning-the-release-of-book-two/
Official site
Context: My book is different.
In case you hadn't noticed, the story I'm telling is a little different. It's a little shy on the Aristotelian unities. It doesn't follow the classic Hollywood three-act structure. It's not like a five-act Shakespearean play. It's not like a Harlequin romance.
So what *is* the structure then? Fuck if I know. That's part of what's taking me so long to figure out. As far as I can tell, my story is part autobiography, part hero's journey, part epic fantasy, part travelogue, part faerie tale, part coming of age story, part romance, part mystery, part metafictional-nested-story-frame-tale-something-or-other.
I am, quite frankly, making this up as I go. If I get it right, I get something like The Name of the Wind. Something that makes all of us happy.
But if I fuck it up, I'll end up with a confusing tangled mess of a story.
Now I'm not trying to claim that I'm unique in this. That I'm some lone pioneer mapping the uncharted storylands. Other authors do it too. My point is that doing something like this takes more time that writing another shitty, predictable Lord of the Rings knockoff.
Sometimes I think it would be nice to write a that sort of book. It would be nice to be able to use those well-established structures like a sort of recipe. A map. A paint-by-numbers kit.
It would be so much easier, and quicker. But it wouldn't be a better book. And it's not really the sort of book I want to write.

1860s, Our Composite Nationality (1869)
Context: I need not repeat here the multitude of reproachful epithets expressive of the same sentiment among ourselves. All who are not to the manor born have been made to feel the lash and sting of these reproachful names. For this feeling there are many apologies, for there was never yet an error, however flagrant and hurtful, for which some plausible defense could not be framed. Chattel slavery, king craft, priest craft, pious frauds, intolerance, persecution, suicide, assassination, repudiation, and a thousand other errors and crimes have all had their defenses and apologies. Prejudice of race and color has been equally upheld. The two best arguments in the defense are, first, the worthlessness of the class against which it is directed; and, second, that the feeling itself is entirely natural. The way to overcome the first argument is to work for the elevation of those deemed worthless, and thus make them worthy of regard, and they will soon become worthy and not worthless. As to the natural argument, it may be said that nature has many sides. Many things are in a certain sense natural, which are neither wise nor best. It is natural to walk, but shall men therefore refuse to ride? It is natural to ride on horseback, shall men therefore refuse steam and rail? Civilization is itself a constant war upon some forces in nature, shall we therefore abandon civilization and go back to savage life? Nature has two voices, the one high, the other low; one is in sweet accord with reason and justice, and the other apparently at war with both. The more men know of the essential nature of things, and of the true relation of mankind, the freer they are from prejudice of every kind. The child is afraid of the giant form of his own shadow. This is natural, but he will part with his fears when he is older and wiser. So ignorance is full of prejudice, but it will disappear with enlightenment. But I pass on.

Baldwin v. Seelig http://www.law.umkc.edu/faculty/projects/ftrials/conlaw/seelig.html, 294 U.S. 511, 523, (1935)
Judicial opinions
Context: Price security, we are told, is only a special form of sanitary security; the economic motive is secondary and subordinate; the state intervenes to make its inhabitants healthy, and not to make them rich. On that assumption we are asked to say that intervention will be upheld as a valid exercise by the state of its internal police power, though there is an incidental obstruction to commerce between one state and another. This would be to eat up the rule under the guise of an exception. Economic welfare is always related to health, for there can be no health if men are starving. Let such an exception be admitted, and all that a state will have to do in times of stress and strain is to say that its farmers and merchants and workmen must be protected against competition from without, lest they go upon the poor relief lists or perish altogether. To give entrance to that excuse would be to invite a speedy end of our national solidarity. The Constitution was framed under the dominion of a political philosophy less parochial in range. It was framed upon the theory that the peoples of the several states must sink or swim together, and that in the long run prosperity and salvation are in union and not division.

Ideology and Utopia (1929)
Context: This first non-evaluative insight into history does not inevitably lead to relativism, but rather to relationism. Knowledge, as seen in the light of the total conception of ideology, is by no means an illusory experience, for ideology in its relational concept is not at all identical with illusion. Knowledge arising out of our experience in actual life situations, though not absolute, is knowledge none the less. The norms arising out of such actual life situations do not exist in a social vacuum, but are effective as real sanctions for conduct. Relationism signifies merely that all of the elements of meaning in a given situation have reference to one another and derive their significance from this reciprocal interrelationship in a given frame of thought. Such a system of meanings is possible and valid only in a given type of historical existence, to which, for a time, it furnishes appropriate expression. When the social situation changes, the system of norms to which it had previously given birth ceases to be in harmony with it. The same estrangement goes on with reference to knowledge and to the historical perspective. All knowledge is oriented toward some object and is influenced in its approach by the nature of the object with which it is pre-occupied. But the mode of approach to the object to be known is dependent upon the nature of the knower.

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

The American Mercury (February 1926)
1920s
Context: By what route do otherwise sane men come to believe such palpable nonsense? How is it possible for a human brain to be divided into two insulated halves, one functioning normally, naturally and even brilliantly, and the other capable only of such ghastly balderdash which issues from the minds of Baptist evangelists? Such balderdash takes various forms, but it is at its worst when it is religious. Why should this be so? What is there in religion that completely flabbergasts the wits of those who believe in it? I see no logical necessity for that flabbergasting. Religion, after all, is nothing but an hypothesis framed to account for what is evidentially unaccounted for. In other fields such hypotheses are common, and yet they do no apparent damage to those who incline to them. But in the religious field they quickly rush the believer to the intellectual Bad Lands. He not only becomes anaesthetic to objective fact; he becomes a violent enemy of objective fact. It annoys and irritates him. He sweeps it away as something somehow evil...

Teaching as a Subversive Activity (1969)
Context: We have framed... some questions which in our judgement, are responsive to the actual and immediate as against the fancied and future needs of learners in the world as it is (not as it was). … There seemed to be little doubt that, from the point of view of the students, these questions made much more sense than the ones they usually have to memorize the right answers to in school. Contrary to conventional school practice, what that means is that we want to elicit from the students the meanings that they have already stored up so that they may subject these meanings to a testing and verifying, reordering and reclassifying, modifying and extending process. In this process the student is not a passive "recipient"; he becomes an active producer of knowledge. The word "educate" is closely related to the word "educe." In the oldest pedagogic sense of the term, this meant a drawing out of a person something potential or latent. We can after all, learn only in relation to what we already know. Again, contrary to common misconceptions, this means that, if we don't know very much, our capability for learning is not very great. This idea — virtually by itself — requires a major revision in most of the metaphors that shape school policies and procedures.

The Legend of Jubal (1869)
Context: Jubal had a frame
Fashioned to finer senses, which became
A yearning for some hidden soul of things,
Some outward touch complete on inner springs
That vaguely moving bred a lonely pain,
A want that did but stronger grow with gain
Of all good else, as spirits might be sad
For lack of speech to tell us they are glad.

Letter to Lord Hardinge (24 September, 1846).
Charles Stuart Parker (ed.), Sir Robert Peel from His Private Papers. Volume III (London: John Murray, 1899), pp. 473-474.

Book III, lines 445–458 (tr. W. E. Leonard)
De Rerum Natura (On the Nature of Things)

Kalki : or The Future of Civilization (1929)

Part 3: "The Sense of Human Dignity", §3 (p. 56) <!-- I find this cited in several places but not actually quoted in full anywhere. -->
Science and Human Values (1956, 1965)
Context: Positivists and analysts alike believe that the words is and ought belong to different worlds, so that sentences which are constructed with is usually have verifiable meaning, but sentences constructed with ought never have. This is because Ludwig Wittgenstein's unit, and Bertrand Russell's unit, is one man; all British empiricist philosophy is individualist. And it is of course clear that if the only criterion of true and false which a man accepts is that man's, then he has no base for social agreement. The question of how man ought to behave is a social question, which always involves several people; and if he accepts no evidence and no judgment except his own, he has no tools with which to frame an answer.

Philo to Cleanthes, Part V<!--pp. 106-107-->
Dialogues Concerning Natural Religion (1779)
Context: But were this world ever so perfect a production, it must still remain uncertain, whether all the excellencies of the work can justly be ascribed to the workman. If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine? And what surprise must we feel, when we find him a stupid mechanic, who imitated others, and copied an art, which, through a long succession of ages, after multiplied trials, mistakes, corrections, deliberations, and controversies, had been gradually improving? Many worlds might have been botched and bungled, throughout an eternity, ere this system was struck out; much labour lost; many fruitless trials made; and a slow, but continued improvement carried on during infinite ages in the art of world-making. In such subjects, who can determine, where the truth; nay, who can conjecture where the probability, lies; amidst a great number of hypotheses which may be proposed, and a still greater number which may be imagined?

The John Clifford Lecture at Coventry (14 July 1930), published in This Torch of Freedom (1935), p. 46.
1930
Context: There is a saying as old as the Greeks that it is more important to form good habits than to frame good laws. There is an undercurrent of suspicion that this is true and that, like patriotism, legislation is not enough. The hopes held out when laws are framed are not always realised when laws are passed... What happens to all the laws placed on the statute book? If half the hopes of their promoters had been realised, would not the millennium have arrived ere this?

Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book II, Chapter VIII, Sec. 9
Context: In Sparta, paintings have been taken out of certain walls by cutting through the bricks, then have been placed in wooden frames, and so brought to the Comitium to adorn the aedileship of [C. Visellius] Varro and [C. Licinius] Murena.

Life Without and Life Within (1859), The One In All
Context: Existence is as deep a verity:
Without the dual, where is unity?
And the "I am"" cannot forbear to be;But from its primal nature forced to frame
Mysteries, destinies of various name,
Is forced to give that it has taught to claim.

Book III, lines 843–860 (tr. John Dryden)
De Rerum Natura (On the Nature of Things)

Middlemarch (1871)

ContraPoints, Feminism Did Not Destroy Atheism https://www.youtube.com/watch?v=klfH9QaEcqY (2016), The Darkness https://www.youtube.com/watch?v=qtj7LDYaufM (2019)

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

Speech at Bedford (20 July 1957), quoted in "More production 'the only answer' to inflation", The Times (22 July 1957), p. 4
Prime Minister

On the Sandra Bland case in “Malcolm Gladwell: ‘I’m just trying to get people to take psychology seriously’” https://www.theguardian.com/books/2019/sep/01/malcolm-gladwell-interview-talking-to-strangers-apolitical in The Guardian (2019 Sep 1)

The American Mercury (February 1926)
1920s

Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (2000) p. vii

Source: The New Ethics (1907), The Thesis of the New Ethics, p. 16

volume II, chapter XXI: "General Summary and Conclusion", page 405 http://darwin-online.org.uk/content/frameset?pageseq=422&itemID=F937.2&viewtype=image
Closing paragraph of the book.
The Descent of Man (1871)

Alexandria Ocasio-Cortez on her First Weeks In Washington, The Intercept https://theintercept.com/2019/01/28/alexandria-ocasio-cortez-podcast/ (28 January 2019)
Quotes (2019)

Letter to an unknown correspondent (26 January 1791), quoted in Alfred Cobban and Robert A. Smith (eds.), The Correspondence of Edmund Burke, Volume VI: July 1789–December 1791 (Cambridge University Press, 1967), p. 215
1790s

As quoted in Frederick Douglass and the Fourth of July https://books.google.com/books?id=-m2WBgAAQBAJ&pg=PT106&lpg=PT106&dq=%22scaffolding+to+the+magnificent+structure%22+douglass&source=bl&ots=KT4-pHUo5-&sig=ACfU3U21MIZj_niQo7pIGSxeO5vhEkXq4w&hl=en&sa=X&ved=2ahUKEwim6fvM3I3iAhVqiOAKHWIqDK8Q6AEwB3oECAcQAQ#v=onepage&q=%22scaffolding%20to%20the%20magnificent%20structure%22%20douglass&f=false
1860s, Should the Negro Enlist in the Union Army? (1863)

Book 3, Chapter 20, Section 4
Institutes of the Christian Religion (1536; 1559)

Source: Memoirs: Ten Years and Twenty Days (1959), p. 477-478

Madness in the Family (1988)

Source: The Characteristics of the Present Age (1806), p. 197

Having done that one begins to understand why the North appeals strongly to an influential minority in the South. They don’t want to live up there anymore than a moderate Muslim wants to live under the Taliban, but they see it as the purer Korea in many ways, the real deal.
2010s, League Confederation Goes Outer-Track (September 2018)

Gopal Gandhi in his book [Gandhi, Gopal, Of a Certain Age: Twenty Life Sketches, http://books.google.com/books?id=Inp4jPFUHUkC&pg=PA164, 2011, Penguin Books India, 978-0-670-08502-6, 166]
About M.S.

After working with Satyajit Ray, working in Bombay was confusing: Sharmila Tagore

But this folly is infinite as hell, as much without light or bound as the chaos or the primitive nothing.
"Apples of Sodom," part II, sermon XX of Twenty-Five Sermons for the Winter Half-Year, Preached at Golden Grove (1653)

Robert Craft, journal entry for October 1, 1962; published in Igor Stravinsky and Robert Craft Dialogues and Diary (1968) pp. 291-2.

Laterna Magica (1987); The Magic Lantern : An Autobiography as translated by Joan Tate (1988).
Variant translation: Film as dream, film as music. No art passes our conscience in the way film does, and goes directly to our feelings, deep down into the dark rooms of our souls.
As quoted in "Ev'ry Time We Say Goodbye" by John Berger, Sight and Sound (June 1991).

Pliny the Elder The Natural History 19, 23
About

Stranger Than Fiction: True Stories (2004)

Chap. 6 : Elevate Your Perspective
The Laws of Human Nature (2018)

Computer Power and Human Reason: From Judgment To Calculation (1976)

The Aquarian Conspiracy (1980), Chapter Five, The American Matrix for Transformation

Source: Reading Architectural History (2002), Ch. 2 : The authority of the author : Biography and the reconstruction of the canon

Source: Mathematics and Humor: A Study of the Logic of Humor (1980), Chapter 3, “Self-Reference and Paradox” (p. 53)

Stanza 2
Lyrical Ballads (1798–1800), Lines written a few miles above Tintern Abbey (1798)

Source: The Power of Kings, p. 325

...
"Not if we have the opportunity to describe what democratic socialism means. ... You have countries like Denmark, Sweden, Norway ... which have had social democratic governments. ... In those countries, healthcare is a right for all people. ... Tuition is free. ... In those countries, governments are working for the middle class, rather than the billionaire class."

Late Night with Seth Meyers (2 June 2015) http://www.youtube.com/watch?v=BFAq-4Vv5c0
2010s, 2015

On how he begins the writing process in “Rare Interview With Rawi Hage: ‘I’m Free To Be Difficult’” https://mideastposts.com/middle-east-society/rare-interview-with-rawi-hage-im-now-free-to-be-difficult/ in Mideast Posts (2013 Nov 7)

On avoiding titling an unfinished work in “Interview with Terrance Hayes” http://katonahpoetry.com/interviews/interview-terrance-hayes/ in the Katonah Poetry Series (2017 Sep 21)

The Essays Or Counsels, Civil And Moral, Of Francis Ld. Verulam Viscount St. Albans (1625), Of Atheism

Stanza 1
Source: The Dying Christian to His Soul (1712)

From a letter dated 19 October 1879, quoted by Bertram Dobell in The Laureate of Pessimism: A Sketch of the Life, and Character of James Thomson ("BV"); Author of the City of Dreadful Night (1910), p. 38

Source: A Discourse on the Love of Our Country (1789), p. 34

Press interview quotes
Source: Yu. Lykova «Viktor Pinchuk: love of travel is innate» — Svejaya gazeta (Fresh newspaper): newspaper. — 1.11.2007. — № 44 (61)

Source: Julian Assange, "When Google Met Wikileaks" (ORbooks, New York, 2014), pp. 66-67