Quotes about general

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Socialism (1922), Epilogue (1947)

Harvard University address (1978)

Tradition and the Individual Talent (1919)

in video Meet Peter Higgs by CERN (July 2004).

Source: Democracy and freedom. 1919, p. 37

159
The Sublime Object of Ideology (1989)

752 http://books.google.com/books?id=ZUAuAAAAYAAJ&q=%22The+reproduction+of+mankind+is+a+great+marvel+and+mystery+Had+God+consulted+me+in+the+matter+I+should+have+advised+him+to+continue+the+generation+of+the+species+by+fashioning+them+of+clay+in+the+way+Adam+was+fashioned%22&pg=PA307#v=onepage
Table Talk (1569)

"The English People" (written Spring 1944, published 1947)^{http://alexpeak.com/twr/orwell/quotes/}

The Notebooks of Leonardo Da Vinci (1938), XXIX Precepts of the Painter

Source: The Structural Transformation of the Public Sphere, 1963/1991, p. 222

Source: The Structural Transformation of the Public Sphere, 1963/1991, p. 27

R.U.R. (1920)

To Leon Goldensohn (28 May 1946)
The Nuremberg Interviews (2004)

"The Freedom Defence Committee" in "The Socialist Leader (18 September 1948); also in The Collected Essays, Journalism, & Letters, George Orwell; Vol. IV: In front of your nose, 1945-1950 (2000), p. 447

"Freedom of the Park", Tribune (7 December 1945)

In Amid Amidi The John Kricfalusi Interview, Part 2 http://www.cartoonbrew.com/old-brew/the-john-kricfalusi-interview-part-2-434.html, Cartoon Brew, 31 August 2004.

Source: Homage to Catalonia (1938)

Baburnama https://archive.org/stream/baburnama017152mbp#page/n551/mode/2up, translated by Annette Beveridge

Jewish Newsletter [New York] (19 May 1959); quoted in Prophets in Babylon (1980) by Marion Woolfson, p. 13

"As I Please," Tribune (24 March 1944)^{http://alexpeak.com/twr/wif/}
"As I Please" (1943–1947)

From a review of Adolf Hitler's Mein Kampf, New English Weekly (21 March 1940)

Quoted by Masiela Lusha in a 2009 press conference http://www.masielalusha.com/board.php

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Narrow-majority’ and ‘Bow-and-agree’: Public Attitudes Towards the Elections of the First Asian MPs in Britain, Dadabhai Naoroji and Mancherjee Merwanjee Bhownaggree, 1885-1906

Intuitive Thinking as a Spiritual Path. A Philosophy of Freedom (GA 4), Hudson (1894)/1995.

2015, Remarks to the Kenyan People (July 2015)

In context of meeting by British General during the Anglo-Nepalese War as quoted in http://www.insightverse.com/2015/08/10-famous-nepalese-personalities-with.html?m=1 and page no. 14 of [Fraser, James Baillie, 1820, Journal of a Tour Through Part of the Snowy Range of the Himālā Mountains, and to the Sources of the Rivers Jumna and Ganges, London, Rodwell and Martin, https://books.google.com/?id=7ZlBAAAAcAAJ&printsec=frontcover#v=onepage&q&f=false, 69385527]

Plato, Phaedo

Jokes and their Relation to the Cognitive Unconscious (1980)

From Fukuzawa Yukichi on Japanese Women (1988), trans. Kiyooka Eiichi.

Jokes and their Relation to the Cognitive Unconscious (1980)

Zadeh (1972) "Fuzzy languages and their relation to human intelligence". in: Proceedings of the International Conference Man and Computer, Bordeaux, France. Basel: S. Karger, pp. 130-165. cited in Gaines (1976) "Foundations of fuzzy reasoning" in: International Journal of Man-Machine Studies 8(6), p. 624
1970s

Endorsement of President Jimmy Carter's Education Program - Feb. 7, 1979.

"On the International Workingmen's Association and Karl Marx" https://www.marxists.org/reference/archive/bakunin/works/1872/karl-marx.htm (1872)

Complete Works of Master Zhang, "Supplements to Reflections on Things at Hand", as quoted in Wang Chunyong's Famous Chinese Sayings Quoted by Wen Jiabao, trans. Chan Sin-wai (Hong Kong: Chung Hwa Book Co., 2009), p. 10

Tract 83 http://anglicanhistory.org/tracts/tract83.html (29 June 1838).

Nobel lecture (1970)

Response to request from a church organization of New York, on refusing to proclaim a national day of fasting and prayer, in relation to an outbreak of cholera. Correspondence 4:447 (1832); quoted in A Subaltern's Furlough : Descriptive of Scenes in Various Parts of the United States, Upper and Lower Canada, New Brunswick and Nova Scotia during the Summer and Autumn of 1832 (1833) by Edward Thomas Coke, Ch. 9, p. 145 http://memory.loc.gov/cgi-bin/query/r?ammem/lhbtn:@field(DOCID+@lit(lhbtn0265adiv14))
1830s
Context: While I concur with the Synod in the efficacy of prayer, and in the hope that our country may be preserved from the attacks of pestilence "and that the judgments now abroad in the earth may be sanctified to the nations," I am constrained to decline the designation of any period or mode as proper for the public manifestation of this reliance. I could not do otherwise without transcending the limits prescribed by the Constitution for the President and without feeling that I might in some degree disturb the security which religion nowadays enjoys in this country in its complete separation from the political concerns of the General Government.

Source: "From Enlightenment to Revolution" (1975), p. 260
Context: But it is useless to subject this hash of uncritical language to critical questioning. We can make no sense of these sentences of Engels unless we consider them as symptoms of a spiritual disease. As a disease, however, they make excellent sense for, with great intensity, they display the symptoms of logophobia, now quite outspokenly as a desperate fear and hatred of philosophy. We even find named the specific object of fear and hatred: it is "the total context of things and of knowledge of things." Engels, like Marx, is afraid that the recognition of critical conceptual analysis might lead to the recognition of a "total context," of an order of being and perhaps even of cosmic order, to which their particular existences would be subordinate. If we may use the language of Marx: a total context must not exist as an autonomous subject of which Marx and Engels are insignificant predicates; if it exists at all, it must exist only as a predicate of the autonomous subjects Marx and Engels. Our analysis has carried us closer to the deeper stratum of theory that we are analysing at present, the meaning of logophobia now comes more clearly into view. It is not the fear of a particular critical concept, like Hegel's Idea, it is rather the fear of critical analysis in general. Submission to critical argument at any point might lead to the recognition of an order of the logos, of a constitution of being, and the recognition of such an order might reveal the revolutionary idea of Marx, the idea of establishing a realm of freedom and of changing the nature of man through revolution, as the blasphemous and futile nonsense which it is.

Letter to Deng Xiaoping (1981)
Context: I agree with and believe in the Communist ideology which seeks the well being of human beings in general and the proletariat in particular, and in Lenin's policy of the equality of nationalities. Similarly, I was pleased with the discussions I had with Chairman Mao on ideology and the policy towards nationalities.
If that same ideology and policy were implemented it would have brought much admiration and happiness. However, if one is to make a general comment on the developments during the past two decades, there has been a lapse in economic and educational progress, the basis of human happiness. Moreover, on account of the hardships caused by the unbearable disruptions, there has been a loss of trust between the Party and the masses, between the officials and the masses, among the officials themselves, and also among the masses themselves.
By deceiving one another through false assumptions and misrepresentations there has been, in reality, a great lapse and delay in achieving the real goals.

Source: The Montessori Method (1912), Ch. 5 : Discipline, p. 100.
Context: Let us picture to ourselves a clever and proficient workman, capable, not only of producing much and perfect work, but of giving advice in his workshop, because of his ability to control and direct the general activity of the environment in which he works. The man who is thus master of his environment will be able to smile before the anger of others, showing that great mastery of himself which comes from consciousness of his ability to do things. We should not, however, be in the least surprised to know that in his home this capable workman scolded his wife if the soup was not to his taste, or not ready at the appointed time. In his home, he is no longer the capable workman; the skilled workman here is the wife, who serves him and prepares his food for him. He is a serene and pleasant man where he is powerful through being efficient, but is domineering where he is served. Perhaps if he should learn how to prepare his soup he might become a perfect man! The man who, through his own efforts, is able to perform all the actions necessary for his comfort and development in life, conquers himself, and in doing so multiplies his abilities and perfects himself as an individual.
We must make of the future generation, powerful men, and by that we mean men who are independent and free.

Speech to the Michigan legislature, in Lansing, Michigan (15 May 1952), published in General MacArthur Speeches and Reports 1908-1964 (2000) by Edward T. Imparato, p. 206, much of this was used in speeches of 1951, as quoted in The Twenty-year Revolution from Roosevelt to Eisenhower (1954) by Chesly Manly, p. 3, and Total Insecurity : The Myth Of American Omnipotence (2004) by Carol Brightman, p. 182<!--
Context: It is part of the general pattern of misguided policy that our country is now geared to an arms economy which was bred in an artificially induced psychosis of war hysteria and nurtured upon an incessant propaganda of fear. While such an economy may produce a sense of seeming prosperity for the moment, it rests on an illusionary foundation of complete unreliability and renders among our political leaders almost a greater fear of peace than is their fear of war.

Source: The Art of War, Chapter XIII · Intelligence and Espionage

Source: The Art of War, Chapter I · Detail Assessment and Planning

Quotes 1990s, 1990-1994, Noam Chomsky: A Life of Dissent, 1992
Context: There is a noticeable general difference between the sciences and mathematics on the one hand, and the humanities and social sciences on the other. It's a first approximation, but one that is real. In the former, the factors of integrity tend to dominate more over the factors of ideology. It's not that scientists are more honest people. It's just that nature is a harsh taskmaster. You can lie or distort the story of the French Revolution as long as you like, and nothing will happen. Propose a false theory in chemistry, and it'll be refuted tomorrow.

"Introduction"
The Defendant (1901)
Context: The pessimist is commonly spoken of as the man in revolt. He is not. Firstly, because it requires some cheerfulness to continue in revolt, and secondly, because pessimism appeals to the weaker side of everybody, and the pessimist, therefore, drives as roaring a trade as the publican. The person who is really in revolt is the optimist, who generally lives and dies in a desperate and suicidal effort to persuade all the other people how good they are. It has been proved a hundred times over that if you really wish to enrage people and make them angry, even unto death, the right way to do it is to tell them that they are all the sons of God.

"In the Storm" in Le Socialiste http://www.marxists.org/archive/luxemburg/1904/05/01.htm as translated by Mitch Abidor (1 - 8 May 1904)
Context: The Russo-Japanese War now gives to all an awareness that even war and peace in Europe – its destiny – isn’t decided between the four walls of the European concert, but outside it, in the gigantic maelstrom of world and colonial politics.
And its in this that the real meaning of the current war resides for social-democracy, even if we set aside its immediate effect: the collapse of Russian absolutism. This war brings the gaze of the international proletariat back to the great political and economic connectedness of the world, and violently dissipates in our ranks the particularism, the pettiness of ideas that form in any period of political calm.
The war completely rends all the veils which the bourgeois world – this world of economic, political and social fetishism – constantly wraps us in.
The war destroys the appearance which leads us to believe in peaceful social evolution; in the omnipotence and the untouchability of bourgeois legality; in national exclusivism; in the stability of political conditions; in the conscious direction of politics by these “statesmen” or parties; in the significance capable of shaking up the world of the squabbles in bourgeois parliaments; in parliamentarism as the so-called center of social existence.
War unleashes – at the same time as the reactionary forces of the capitalist world – the generating forces of social revolution which ferment in its depths.

The Autobiography of a Sexually Emancipated Communist Woman (1926)
Context: If I have attained something in this world, it was not my personal qualities that originally brought this about. Rather my achievements are only a symbol of the fact that woman, after all, is already on the march to general recognition. It is the drawing of millions of women into productive work, which was swiftly effected especially during the war and which thrust into the realm of possibility the fact that a woman could be advanced to the highest political and diplomatic positions. Nevertheless it is obvious that only a country of the future, such as the Soviet Union, can dare to confront woman without any prejudice, to appraise her only from the standpoint of her skills and talents, and, accordingly, to entrust her with responsible tasks. Only the fresh revolutionary storms were strong enough to sweep away hoary prejudices against woman and only the productive-working people is able to effect the complete equalization and liberation of woman by building a new society.

"Father Severyan", in November 1916: The Red Wheel: Knot II (1984; translation 1999).
Context: At no time has the world been without war. Not in seven or ten or twenty thousand years. Neither the wisest of leaders, nor the noblest of kings, nor yet the Church — none of them has been able to stop it. And don't succumb to the facile belief that wars will be stopped by hotheaded socialists. Or that rational and just wars can be sorted out from the rest. There will always be thousands of thousands to whom even such a war will be senseless and unjustified. Quite simply, no state can live without war, that is one of the state's essential functions. … War is the price we pay for living in a state. Before you can abolish war you will have to abolish all states. But that is unthinkable until the propensity to violence and evil is rooted out of human beings. The state was created to protect us from evil. In ordinary life thousands of bad impulses, from a thousand foci of evil, move chaotically, randomly, against the vulnerable. The state is called upon to check these impulses — but it generates others of its own, still more powerful, and this time one-directional. At times it throws them all in a single direction — and that is war.

"As I Please," Tribune (13 December 1946)
"As I Please" (1943–1947)
Context: While the game of deadlocks and bottle-necks goes on, another more serious game is also being played. It is governed by two axioms. One is that there can be no peace without a general surrender of sovereignty: the other is that no country capable of defending its sovereignty ever surrenders it. If one keeps these axioms in mind one can generally see the relevant facts in international affairs through the smoke-screen with which the newspapers surround them.

Source: 1840s, The Mathematical Analysis of Logic, 1847, p. iii
Context: That to the existing forms of Analysis a quantitative interpretation is assigned, is the result of the circumstances by which those forms were determined, and is not to be construed into a universal condition of Analysis. It is upon the foundation of this general principle, that I purpose to establish the Calculus of Logic, and that I claim for it a place among the acknowledged forms of Mathematical Analysis, regardless that in its object and in its instruments it must at present stand alone.

As quoted in Astrophysics of the Diffuse Universe (2003) by Michael A. Dopita and Ralph S. Sutherland
Context: Humanity needs practical men, who get the most out of their work, and, without forgetting the general good, safeguard their own interests. But humanity also needs dreamers, for whom the disinterested development of an enterprise is so captivating that it becomes impossible for them to devote their care to their own material profit. Without doubt, these dreamers do not deserve wealth, because they do not desire it. Even so, a well-organized society should assure to such workers the efficient means of accomplishing their task, in a life freed from material care and freely consecrated to research.

Truman Library address (2006)
Context: I believe we have a responsibility not only to our contemporaries but also to future generations — a responsibility to preserve resources that belong to them as well as to us, and without which none of us can survive. That means we must do much more, and urgently, to prevent or slow down climate change. Everyday that we do nothing, or too little, imposes higher costs on our children and our children’s children. Of course, it reminds me of an African proverb — the earth is not ours but something we hold in trust for future generations. I hope my generation will be worthy of that trust.

1978

Eine neue wissenschaftliche Wahrheit pflegt sich nicht in der Weise durchzusetzen, daß ihre Gegner überzeugt werden und sich als belehrt erklären, sondern vielmehr dadurch, daß ihre Gegner allmählich aussterben und daß die heranwachsende Generation von vornherein mit der Wahrheit vertraut gemacht ist. … Eine neue große wissenschaftliche Idee pflegt sich nicht in der Weise durchzusetzen, daß ihre Gegner allmählich überzeugt und bekehrt werden — daß aus einem Saulus ein Paulus wird, ist eine große Seltenheit —, sondern vielmehr in der Weise, dass die Gegner allmählich aussterben und daß die heranwachsende Generation von vornherein mit der Idee vertraut gemacht wird. Auch hier heißt es wieder: Wer die Jugend hat, der hat die Zukunft.
Wissenschaftliche Selbstbiographie. Mit einem Bildnis und der von Max von Laue gehaltenen Traueransprache. Johann Ambrosius Barth Verlag (Leipzig 1948), p. 22, in Scientific Autobiography and Other Papers, (1949), as translated by F. Gaynor, pp. 33–34, 97 (as cited in T. S. Kuhn, The Structure of Scientific Revolutions). Translation revised by Eric Weinberger.

Thoughts of Prince Andrew Bk XII, Ch. 16
War and Peace (1865–1867; 1869)

Part I : England Your England, § III
The Lion and the Unicorn (1941)

Source: The Bridge on the Drina (1945), Ch. 22

Politics and the English Language (1946)

Source: 1860s, Second State of the Union address (1862)

Source: "As I Please," Tribune, (24 December 1943)

Source: I Know Why the Caged Bird Sings

Source: The Color of Magic

Speech before the Colorado Live Stock Association, Denver, Colorado (August 29, 1910); in The New Nationalism (1910), p. 52; also inscribed on Cox Corridor II, a first floor House corridor, U.S. Capitol.
1910s

Source: Mutant Message Down Under

Source: Phenomenology of Perception

Source: Works of Samuel Johnson

Source: Der Sendbrief vom Liebesgott / The Letter of the God of Love

Source: Tale of Genji, Ch. 17: Eawase (trans. Royall Tyler)
Source: The Tale of Genji

Sylva Sylvarum Century X (1627)
Source: The Collected Works of Sir Francis Bacon
Context: It is true that may hold in these things, which is the general root of superstition; namely, that men observe when things hit, and not when they miss; and commit to memory the one, and forget and pass over the other.

1900s, Address at the Prize Day Exercises at Groton School (1904)
Context: You need a great many qualities to make a successful man on a nine or an eleven; and just so you need a great many different qualities to make a good citizen. In the first place, of course it is al most tautological to say that to make a good citizen the prime need is to be decent, clean in thought, clean in mind, clean in action; to have an ideal and not to keep that ideal purely for the study to have an ideal which you will in good faith strive to live up to when you are out in life. If you have an ideal only good while you sit at home, an ideal that nobody can live up to in outside life, then I advise you strongly to take that ideal, examine it closely, and then cast it away. It is not a good one. The ideal that it is impossible for a man to strive after in practical life is not the type of ideal that you wish to hold up and follow. Be practical as well as generous in your ideals. Keep your eyes on the stars, but remember to keep your feet on the ground. Be truthful; a lie implies fear, vanity or malevolence; and be frank; furtiveness and insincerity are faults incompatible with true manliness. Be honest, and remember that honesty counts for nothing unless back of it lie courage and efficiency. If in this country we ever have to face a state of things in which on one side stand the men of high ideals who are honest, good, well-meaning, pleasant people, utterly unable to put those ideals into shape in the rough field of practical life, while on the other side are grouped the strong, powerful, efficient men with no ideals: then the end of the Republic will be near. The salvation of the Republic depends the salvation of our whole social system depends upon the production year by year of a sufficient number of citizens who possess high ideals combined with the practical power to realize them in actual life.

Context: (Answering "What made you step up to making your own record?") I felt like I may not get opportunities to do this ever again, so it’s about time—it’s a terrible thing, I think, in life to wait until you’re ready. I have this feeling now that actually no one is ever ready to do anything. There’s almost no such thing as ready. There’s only now. And you may as well do it now. I mean, I say that confidently as if I’m about to go bungee jumping or something—I’m not. I’m not a crazed risk taker. But I do think that, generally speaking, now is as good a time as any.

Source: The Course of Love

The Gay Science (1882)

Variant: Only a generation of readers will span a generation of writers.

Source: Secrets of the Millionaire Mind: Mastering the Inner Game of Wealth

Source: Thirteen Days: A Memoir of the Cuban Missile Crisis

Source: The Hiding Place: The Triumphant True Story of Corrie Ten Boom

As quoted in The Seven Deadly Sins (2000) by Steven Schwartz, p. 23

Source: To Kill a Mockingbird

Source: Good Omens: The Nice and Accurate Prophecies of Agnes Nutter, Witch

"My Hates" (1866).

Source: Macbeth

The Battle of the Books, preface (1704)