
For My Legionaries: The Iron Guard (1936), Nation and Culture
A collection of quotes on the topic of framework, use, other, providence.
For My Legionaries: The Iron Guard (1936), Nation and Culture
Source: Imperialism, The Highest Stage of Capitalism (1917), Chapter One
Source: Imperialism, the Highest Stage of Capitalism: Full Text of 1916 Edition
Entrepreneur: Michael Dell https://www.entrepreneur.com/article/197566 (13 October 2012)
Interview for Vogue magazine (December 2008)
1940s, "Autobiographical Notes" (1949)
Context: A theory is the more impressive the greater the simplicity of its premises is, the more different kinds of things it relates, and the more extended is its area of applicability. Therefore the deep impression which classical thermodynamics made upon me. It is the only physical theory of universal content concerning which I am convinced that, within the framework of the applicability of its basic concepts, it will never be overthrown (for the special attention of those who are skeptics on principle).
“Each time you learn something new you must readjust the whole framework of your knowledge”
Elinor Ostrom (2009) "Nobel Prize Lecture", December 8.
10:55. "Economic Crisis: How to Cause Them and How to Make Them Worse by 'Curing' Them." - Hoppe - Part 4 http://www.youtube.com/watch?v=yiBPOWQEA_c&t=10m55s, Youtube, (3 May 2011)
Source: Man Against Mass Society (1952), pp. 146-147
2000s, Youth Q&A on the U.N. High-Level Panel on the Post-2015 Agenda Report (2009)
Excerpts of Trotsky’s interview with Jewish Telegraphic Agency (18 January 1937); as quoted in Trotsky and the Jews (1972) by Joseph Nedava, p. 204
Dynamic Capability as a Source of Change, 2008
As quoted in: Anis Chowdhury, Colin Kirkpatrick (2003) Development Policy and Planning: An Introduction to Models http://books.google.com/books?id=dv7eEUpkwsMC&pg=PA6. p. 6
"The Use of Models: Experience," 1969
Rudiger Dornbusch, "Expectations and exchange rate dynamics." The journal of political economy (1976): 1161-1176. p. 1161
The Notebooks of Leonardo Da Vinci (1938), XVII Flight
Except for Fabre's investigation of the behavior of insects, I do not know any equally striking example of inability to learn from experience.
Part II: Man and Man, Ch. 14: Economic Co-operation and Competition, pp. 132–3
1950s, New Hopes for a Changing World (1951)
Letter to James F. Morton (January 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 253
Non-Fiction, Letters, to James Ferdinand Morton, Jr.
Source: The rise of the western world, 1973, p. vii, Preface
Remarks after the Solvay Conference (1927)
Context: In mathematics we can take our inner distance from the content of our statements. In the final analysis mathematics is a mental game that we can play or not play as we choose. Religion, on the other hand, deals with ourselves, with our life and death; its promises are meant to govern our actions and thus, at least indirectly, our very existence. We cannot just look at them impassively from the outside. Moreover, our attitude to religious questions cannot be separated from our attitude to society. Even if religion arose as the spiritual structure of a particular human society, it is arguable whether it has remained the strongest social molding force through history, or whether society, once formed, develops new spiritual structures and adapts them to its particular level of knowledge. Nowadays, the individual seems to be able to choose the spiritual framework of his thoughts and actions quite freely, and this freedom reflects the fact that the boundaries between the various cultures and societies are beginning to become more fluid. But even when an individual tries to attain the greatest possible degree of independence, he will still be swayed by the existing spiritual structures — consciously or unconsciously. For he, too, must be able to speak of life and death and the human condition to other members of the society in which he's chosen to live; he must educate his children according to the norms of that society, fit into its life. Epistemological sophistries cannot possibly help him attain these ends. Here, too, the relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set.
On Truth and Lie in an Extra-Moral Sense (1873)
Context: That immense framework and planking of concepts to which the needy man clings his whole life long in order to preserve himself is nothing but a scaffolding and toy for the most audacious feats of the liberated intellect. And when it smashes this framework to pieces, throws it into confusion, and puts it back together in an ironic fashion, pairing the most alien things and separating the closest, it is demonstrating that it has no need of these makeshifts of indigence and that it will now be guided by intuitions rather than by concepts. There is no regular path which leads from these intuitions into the land of ghostly schemata, the land of abstractions. There exists no word for these intuitions; when man sees them he grows dumb, or else he speaks only in forbidden metaphors and in unheard — of combinations of concepts. He does this so that by shattering and mocking the old conceptual barriers he may at least correspond creatively to the impression of the powerful present intuition.
Remarks after the Solvay Conference (1927)
Context: In mathematics we can take our inner distance from the content of our statements. In the final analysis mathematics is a mental game that we can play or not play as we choose. Religion, on the other hand, deals with ourselves, with our life and death; its promises are meant to govern our actions and thus, at least indirectly, our very existence. We cannot just look at them impassively from the outside. Moreover, our attitude to religious questions cannot be separated from our attitude to society. Even if religion arose as the spiritual structure of a particular human society, it is arguable whether it has remained the strongest social molding force through history, or whether society, once formed, develops new spiritual structures and adapts them to its particular level of knowledge. Nowadays, the individual seems to be able to choose the spiritual framework of his thoughts and actions quite freely, and this freedom reflects the fact that the boundaries between the various cultures and societies are beginning to become more fluid. But even when an individual tries to attain the greatest possible degree of independence, he will still be swayed by the existing spiritual structures — consciously or unconsciously. For he, too, must be able to speak of life and death and the human condition to other members of the society in which he's chosen to live; he must educate his children according to the norms of that society, fit into its life. Epistemological sophistries cannot possibly help him attain these ends. Here, too, the relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set.
The Creation of Patriarchy, Introduction, pp. 13-14
The Creation of Patriarchy (1986)
Source: "Institutional Economics," 1931, p. 648
Source: Sustainable History and the Dignity of Man (2009), p.393
Source: Organizations in Action, 1967, p. viii
Original: (fr) On dirait que le végétal est l'ébauche, le canevas de l'animal, et que, pour former ce dernier, il n'a fallu que revêtir ce canevas d'un appareil d'organes extérieurs, propres à établir des relations. Il résulte de là que les fonctions de l'animal forment deux classes très-distinctes. Les unes se composent d'une succession habituelle d'assimilation et d'excrétion ; par elles il transforme sans cesse en sa propre substance les molécules des corps voisins, et rejette ensuite ces molécules, lorsqu'elles lui sont devenues hétérogènes. Il ne vit qu'en lui, par cette classe de fonctions ; par l'autre il existe hors de lui : il est l'habitant du monde, et non, comme le végétal, du lieu qui le vit naître. Il sent et aperçoit ce qui l'entoure, réfléchit ses sensations, se meut volontairement d'après leur influenc, et le plus souvent peut communiquer par la voix, ses désirs et ses craintes, ses plaisirs ou ses peines. J'appelle vie organique l'ensemble des fonctions de la première classe, parce que tous les êtres organisés, végétaux ou animaux, en jouissent à un degré plus ou moins marqué, et que la texture organique est la seule condition nécessaire à son exercice. Les fonctions réunies de la seconde classe forment la vie animale, ainsi nommée, parce qu'elle est l'attribut exclusif du règne animal. Recherches Physiologiques sur la Vie et la Mort (1800) Translation: [Russell, E. S., Form and Function: A Contribution to the History of Animal Morphology, 1916, London, 28,
https://archive.org/details/formfunctioncont00russ/page/n5/mode/2up]
Ref: en.wikiquote.org - Xavier Bichat / Quotes
Speech in Durban https://web.archive.org/web/20150919172235/http://www.iol.co.za/news/politics/de-klerk-sanguine-about-sa-1.427715#.WhPN0EpKvqY (2008)
2000s, 2008
Source: The Passion from Within (1981), p. 79
Intellectual Freedom (1971)
"Civil Disobedience".
Crises of the Republic (1969)
Source: Culture's consequences: International differences in work-related values (1980), p. 45.
Source: Anarchy, State, and Utopia (1974), Ch. 10 : A Framework for Utopia; The Framework, p. 311
Context: There will not be one kind of community existing and one kind of life led in utopia. Utopia will consist of utopias, of many different and divergent communities in which people lead different kinds of lives under different institutions. Some kinds of communities will be more attractive to most than others; communities will wax and wane. People will leave some for others or spend their whole lives in one. Utopia is a framework for utopias, a place where people are at liberty to join together voluntarily to pursue and attempt to realize their own vision of the good life in the ideal community but where no one can impose his own utopian vision upon others.
UK, Commission Report: Corporate Governance (1992).
Source: Concepts of the Framework for Enterprise Architecture, 1993, p. 1
The Measures of Man (1959)
1950s
Interview by Tom Vowler (2010-13)
Introduction
The Common Background of Greek and Hebrew Civilizations (1965 [1962])
Peter Bernus, Kai Mertins, Günter Schmidt (1998) Handbook on Architectures of Information Systems. p. 244
Source: Hayek's Challenge: An Intellectual Biography of F. A. Hayek (2004), Ch. 14 : Journey’s End—Hayek’s Multiple Legacies
Source: Psychic Politics: An Aspect Psychology Book (1976), p. 59
August-Wilhelm Scheer, I. Cameron (1992) Architecture of integrated information systems: foundations of enterprise modelling. Abstract.
“Politics is the activity by which the framework of human life is sustained; it is not life itself.”
Foreword
Politics: A Very Short Introduction
Source: Dr.Janak Raj Jai Presidents of India, 1950-2003 http://books.google.co.in/books?id=r2C2InxI0xAC&pg=PA126, Daya Books, 1 January 2003, P.133
Chakrabarti, D. K., 1997. Colonial Indology: Sociopolitics of the Ancient Indian Past. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.
Source: Leftism Revisited (1990), p. 21
Source: Concepts of the Framework for Enterprise Architecture, 1993, p. 3
Source: The War of Gods: Religion and Politics in Latin America (1996), p. 15 http://books.google.com/books?id=gyOHaZFpvL8C&pg=PA15
Su Tseng-chang (2013) cited in " DPP tells PRC to respect public, party views http://www.taipeitimes.com/News/taiwan/archives/2013/11/28/2003577848" on Taipei Times, 28 November 2013.
Source: Organizations: Theory and Analysis, 1984, p. 3-4 (1984: 2-3)
Source: Systems theories (2006), p. 1.
“Doing GPL work is doing charity work in our current legal and economic framework.”
Source: Interview with Hans Reiser http://archive.is/20121228020732/kerneltrap.org/node/5654
Part I, Chapter 1, Economics in Crisis, p. 14
The Death of Economics (1994)
Source: Leadership in Administration: A Sociological Interpretation, 1957, p. 29
Source: Rule 34 (2011), Chapter 26, “Liz: It’s Complicated” (pp. 287-288)
Source: The God of Jane: A Psychic Manifesto (1981), p. 139
Source: Fundamentals of measurement and representation of natural systems. (1978), Ch. 2. The Basic Formalism; Quoted in: Mikulecky, Donald C. " Robert Rosen: the well‐posed question and its answer‐why are organisms different from machines? http://www.people.vcu.edu/~mikuleck/PPRISS3.html." Systems Research and Behavioral Science 17.5 (2000): 419-432.
Courtney B. Vance on Battling The Mummy and the Secret to a Lasting Hollywood Marriage https://parade.com/575448/walterscott/courtney-b-vance-on-battling-the-mummy-and-the-secret-to-a-lasting-hollywood-marriage/ (June 2, 2017)
Source: "Foundations of the Theory of Signs," 1938, p. 16; partly cited in: [[Alan MacEachren|MacEachren (1995:235)
Speech in Wilton Park, Sussex (21 June 1971), quoted in The Times (22 June 1971), p. 5
Prime Minister
Source: Time's Arrow, Time's Cycle (1987), p. 8
Scotland in the World Forum (February 4, 2008)
On the "Orange Revolution" in Ukraine and the "Rose Revolution" in Georgia, News conference http://business.timesonline.co.uk/tol/business/markets/russia/article405454.ece, (23 December 2004).
On Ukraine
Source: Break-Out from the Crystal Palace (1974), p. 80
Speech http://hansard.millbanksystems.com/lords/1988/feb/24/opportunity-and-income-social-disparities in the House of Lords (24 February 1988).
Quoted in Conversations with Economists (1983) by Arjo Klamer, p. 146
Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book II, Chapter IX, Sec. 6
Is Economics All There Is?, July 18, 2003
Foreward, written June 30, 1999, to Supersymmetry: Unveiling the Ultimate Laws of Nature (2000) by Gordon Kane
Interview on Furtherfield http://www.furtherfield.org/interviews/interview-johannes-grenzfurthner-monochrom-part-1
Session 36, Page 284
The Early Sessions: Sessions 1-42, 1997, The Early Sessions: Book 1
Naturally this does not apply to the teaching of modern languages.
Un Art de Vivre (The Art of Living) (1939), The Art of Working
Beer (1974) Designing Freedom. House Of Anansi Press, Toronto cited in: B. Dawson (2007) "Bertalanffy Revisited: Operationalizing A General Systems Theory Based Business Model Through General Systems Thinking, Modeling, And Practice", In: Proceedings of the 51st Annual Meeting of the ISSS, 2007.
Source: Sustainable History and the Dignity of Man (2009), p.128
excerpt[François Englert - Biographical, Nobel Prize in Physics (nobelprize.org), 2013, https://www.nobelprize.org/nobel_prizes/physics/laureates/2013/englert-bio.html]
Source: The Time Axis (1949), Ch. 1 : Encounter In Rio
President Ilham Aliyev's opening letter to the participants of the international "Fighting corruption: international standards and national experience" conference in Baku (30 June 2014) https://en.trend.az/azerbaijan/politics/2289807.html
Anti-corruption policy
General System Theory (1968), 4. Advances in General Systems Theory
Interview on LBC TV, May 23, 2006 http://www.memritv.org/Transcript.asp?P1=1152
Quotes 2000s, 2006
Intellectual Freedom (1971)
Boisot, M. H., Canals, A., & MacMillan, I. (2004). " Simulating I-Space (SIS): An agent-based approach to modeling knowledge flows http://entrepreneurship.wharton.upenn.edu/research/simispace3_200405.pdf." Working papers of the Sol C. Snider Entrepreneurial Research Center, Wharton School, University of Pennsylvania.
Source: Systems Design of Education (1991), p. 31 as cited in: K.C Laszlo (1998) Dimensions of Systems Thinking http://archive.syntonyquest.org/elcTree/resourcesPDFs/Systems_Thinking.pdf. Working paper on syntonyquest.org
Source: The Black Swan: The Impact of the Highly Improbable (2007), pp. 225-226