Quotes about growth

page 10

Frank Dobbin (1993), "The Social Construction of the Great Depression: Industrial Policy during the 1930s in the United States, Britain and France," in: Theory and Society 22, p. 49; As cited in: Kieran Healy (1998)

Paul Ehrlich: 'Collapse of civilisation is a near certainty within decades' https://www.theguardian.com/cities/2018/mar/22/collapse-civilisation-near-certain-decades-population-bomb-paul-ehrlich The Guardian

How I Became a Keynesian (2009)

Second Speech on Conciliation with America (1775)

Where Is God (2009, Thomas Nelson publishers)

Also quoted in Between the Devil and the Dragon : The Best Essays and Aphorisms of Eric Hoffer (1982)
Reflections on the Human Condition (1973)

Bell Telephone Talk (1901)
Context: You cannot force ideas. Successful ideas are the result of slow growth. Ideas do not reach perfection in a day, no matter how much study is put upon them.

Source: Law and Authority (1886), I
Context: Men who long for freedom begin the attempt to obtain it by entreating their masters to be kind enough to protect them by modifying the laws which these masters themselves have created!
But times and tempers are changed. Rebels are everywhere to be found who no longer wish to obey the law without knowing whence it comes, what are its uses, and whither arises the obligation to submit to it, and the reverence with which it is encompassed. The rebels of our day are criticizing the very foundations of society which have hitherto been held sacred, and first and foremost amongst them that fetish, law.
The critics analyze the sources of law, and find there either a god, product of the terrors of the savage, and stupid, paltry, and malicious as the priests who vouch for its supernatural origin, or else, bloodshed, conquest by fire and sword. They study the characteristics of law, and instead of perpetual growth corresponding to that of the human race, they find its distinctive trait to be immobility, a tendency to crystallize what should be modified and developed day by day.

Simple Truths message to Congress http://www.informationclearinghouse.info/article12058.htm (April 29, 1938). http://www.presidency.ucsb.edu/ws/index.php?pid=15637 http://www.time.com/time/magazine/article/0,9171,759590,00.html
1930s
Context: Unhappy events abroad have retaught us two simple truths about the liberty of a democratic people. The first truth is that the liberty of a democracy is not safe if the people tolerate the growth of private power to a point where it becomes stronger than their democratic State itself. That, in its essence, is fascism — ownership of government by an individual, by a group or by any other controlling private power.
The second truth is that the liberty of a democracy is not safe if its business system does not provide employment and produce and distribute goods in such a way as to sustain an acceptable standard of living. Both lessons hit home. Among us today a concentration of private power without equal in history is growing.

The Education of Henry Adams (1907)
Context: One of these men was Clarence King on his way up to the camp. Adams fell into his arms. As with most friendships, it was never a matter of growth or doubt. Friends are born in archaic horizons; they were shaped with the Pteraspis in Siluria; they have nothing to do with the accident of space. King had come up that day from Greeley in a light four-wheeled buggy, over a trail hardly fit for a commissariat mule, as Adams had reason to know since he went back in the buggy. In the cabin, luxury provided a room and one bed for guests. They shared the room and the bed, and talked till far towards dawn.

Complete Prose Works (1892), III. Notes Left Over 3. Ventures, on an Old Theme, p.324 http://books.google.com/books?id=UJA1AAAAMAAJ&pg=PA324
Context: If the United States haven't grown poets, on any scale of grandeur, it is certain that they import, print, and read more poetry than any equal number of people elsewhere — probably more than the rest of the world combined.
Poetry (like a grand personality) is a growth of many generations — many rare combinations.
To have great poets, there must be great audiences too.

Source: Nationalism and Culture (1937), Ch. 15 "Nationalism — A Political Religion"
Context: The growth of technology at the expense of human personality, and especially the fatalistic submission with which the great majority surrender to this condition, is the reason why the desire for freedom is less alive among men today and has with many of them given place completely to a desire for economic security. This phenomenon need not appear so strange, for our whole evolution has reached a stage where nearly every man is either ruler or ruled; sometimes he is both. By this the attitude of dependence has been greatly strengthened, for a truly free man does not like to play the part of either the ruler or the ruled. He is, above all, concerned with making his inner values and personal powers effective in a way as to permit him to use his own judgment in all affairs and to be independent in action. Constant tutelage of our acting and thinking has made us weak and irresponsible; hence, the continued cry for the strong man who is to put an end to our distress. This call for a dictator is not a sign of strength, but a proof of inner lack of assurance and of weakness, even though those who utter it earnestly try to give themselves the appearance of resolution. What man most lacks he most desires. When one feels himself weak he seeks salvation from another's strength; when one is cowardly or too timid to move one's own hands for the forging of one's fate, one entrusts it to another. How right was Seume when he said: "The nation which can only be saved by one man and wants to be saved that way deserves a whipping!"

Quotes, Our Larger Tasks (2002)
Context: We must acknowledge that the utter poverty of hundreds of millions of people is not a matter for compassion only, but a threat in the long term to the growth and vigor of the global economic system. We must see it as a part of our charge to help create economic opportunity so that the gap between the richest and poorest does not grow ever wider.

Toward an Activist Spirituality (2003)
Context: Much of our magic and our community work is about creating spaces of refuge from a harsh and often hostile world, safe places where people can heal and regenerate, renew our energies and learn new skills. In that work, we try to release guilt, rage, and frustration, and generally turn them into positive emotions.
Safety and refuge and healing are important aspects of spiritual community. But they are not the whole of spirituality. Feeling good is not the measure by which we should judge our spiritual work. Ritual is more than self-soothing activity.
Spirituality is also about challenge and disturbance, about pushing our edges and giving us the support we need to take great risks. The Goddess is not just a light, happy maiden or a nurturing mother. She is death as well as birth, dark as well as light, rage as well as compassion — and if we shy away from her fiercer embrace we undercut both her own power and our own growth.

Gompers v. United States, 233 U.S. 604, 610 (1914).
1910s

Twelve Days (1928) p. 9; part of this appears to have also become paraphrased in the form:
Context: It is necessary to write, if the days are not to slip emptily by. How else, indeed, to clap the net over the butterfly of the moment? for the moment passes, it is forgotten; the mood is gone; life itself is gone. That is where the writer scores over his fellows: he catches the changes of his mind on the hop. Growth is exciting; growth is dynamic and alarming. Growth of the soul, growth of the mind; how the observation of last year seems childish, superficial; how this year — even this week — even with this new phrase — it seems to us that we have grown to a new maturity. It may be a fallacious persuasion, but at least it is stimulating, and so long as it persists, one does not stagnate.
I look back as through a telescope, and see, in the little bright circle of the glass, moving flocks and ruined cities.

The Tall Office Building Artistically Considered (1896)
Context: All things in nature have a shape, that is to say, a form, an outward semblance, that tells us what they are, that distinguishes them from ourselves and from each other.
Unfailingly in nature these shapes express the inner life, the native quality, of the animal, tree, bird, fish, that they present to us; they are so characteristic, so recognizable, that we say simply, it is "natural" it should be so. Yet the moment we peer beneath this surface of things, the moment we look through the tranquil reflection of ourselves and the clouds above us, down into the clear, fluent, unfathomable depth of nature, how startling is the silence of it, how amazing the flow of life, how absorbing the mystery! Unceasingly the essence of things is taking shape in the matter of things, and this unspeakable process we call birth and growth. Awhile the spirit and the matter fade away together, and it is this that we call decadence, death. These two happenings seem jointed and interdependent, blended into one like a bubble and its iridescence, and they seem borne along upon a slowly moving air. This air is wonderful past all understanding.
Yet to the steadfast eye of one standing upon the shore of things, looking chiefly and most lovingly upon that side on which the sun shines and that we feel joyously to be life, the heart is ever gladdened by the beauty, the exquisite spontaneity, with which life seeks and takes on its forms in an accord perfectly responsive to its needs. It seems ever as though the life and the form were absolutely one and inseparable, so adequate is the sense of fulfillment.

Context: For Fascism, the growth of Empire, that is to say the expansion of the nation, is an essential manifestation of vitality, and its opposite a sign of decadence. Peoples which are rising, or rising again after a period of decadence, are always imperialist; any renunciation is a sign of decay and of death. Fascism is the doctrine best adapted to represent the tendencies and the a people, like the people of Italy, who are rising again after many centuries of abasement and foreign servitude. But Empire demands discipline, the coordination of all forces and a deeply felt sense of duty and sacrifice.

Presidential campaign (April 12, 2015 – 2016), First presidential debate (September 26, 2016)
Context: We've looked at your [Trump's] tax proposals. I don't see changes in the corporate tax rates or the kinds of proposals you're referring to that would cause the repatriation, bringing back of money that's stranded overseas. I happen to support that. I happen to support that in a way that will actually work to our benefit. But when I look at what you have proposed, you have what is called now the Trump loophole, because it would so advantage you and the business you do.... Trumped-up trickle-down. Trickle-down did not work. It got us into the mess we were in, in 2008 and 2009. Slashing taxes on the wealthy hasn't worked. And a lot of really smart, wealthy people know that. And they are saying, hey, we need to do more to make the contributions we should be making to rebuild the middle class. I don't think top-down works in America. I think building the middle class, investing in the middle class, making college debt-free so more young people can get their education, helping people refinance their debt from college at a lower rate. Those are the kinds of things that will really boost the economy. Broad-based, inclusive growth is what we need in America, not more advantages for people at the very top.

People's Education interview (2007)
Context: All students are capable of growth. Some of them seem to be very slow to begin with and it’s probably not their fault, nor do I think it’s a matter of genetics. It’s a matter of what has happened in their lives before. They are all capable of growing, but they will not grow unless you interest them, captivate them in some way, and then make them reach out. Then they will finally enjoy reaching out.

http://www.paulglover.org/8709.html (“What’s Next for Ithaca?”), The Grapevine, cover story, 1987-09-15
Context: “Growth is a good thing, up to about seven feet tall, then it starts to get inconvenient.  People eight feet tall bang their heads, their backs ache, their circulation slows, they spend more for food and clothes, and when they fall it really hurts.  Who can they make love to? ---The same is true of cities.  After a certain size they get more frustrating than exciting: People collide and anger turns to crime.  Streets become dangerous, housing costs more, tax rates rise, schools teach less, structures dwarf people, air smells stale, water fouls and traffic slows no matter how wide the roads.”

Cruz speech at National Conservative Student Conference hosted by YAF, Cruz: 2014 & 2016 "Should Be About Repealing Every Bloody Word of Obamacare" http://www.realclearpolitics.com/video/2014/07/29/cruz_2014__2016_should_be_about_repealing_every_bloody_word_of_obamacare.html, Real Clear Politics (July 29, 2014)
2010s
Context: If we're going to repeal Obamacare, and I'm convinced we're going to, it's going to come from y'all. It's going to come from the people saying this thing isn't working, let's start over. And I intend -- let me just say, that '14 and '16, I think those elections should be about many, many things, they should be about freedom, they should be about jobs, they should be about growth, but they should be about repealing every bloody word of Obamacare.

The Way to Divine Knowledge (1762).
Context: If Reason seems to have any Power against Religion, it is only where Religion is become a dead Form, has lost its true State, and is dwindled into Opinion; and when this is the Case, that Religion stands only as a well-grounded Opinion, then indeed it is always liable to be shaken; either by having its own Credibility lessened, or that of a contrary Opinion increased. But when Religion is that which it should be, not a Notion or Opinion, but a real Life growing up in God, then Reason has just as much power to stop its Course, as the barking Dog to stop the Course of the Moon. For true and genuine Religion is Nature, is Life, and the Working of Life; and therefore, wherever it is, Reason has no more Power over it, than over the Roots that grow secretly in the Earth, or the Life that is working in the highest Heavens. If therefore you are afraid of Reason hurting your Religion, it is a Sign, that your Religion is not yet as it should be, is not a self-evident Growth of Nature and Life within you, but has much of mere Opinion in it.

1960s, The Quest for Peace and Justice (1964)
Context: Every man lives in two realms, the internal and the external. The internal is that realm of spiritual ends expressed in art, literature, morals, and religion. The external is that complex of devices, techniques, mechanisms, and instrumentalities by means of which we live. Our problem today is that we have allowed the internal to become lost in the external. We have allowed the means by which we live to outdistance the ends for which we live. So much of modern life can be summarized in that arresting dictum of the poet Thoreau: "Improved means to an unimproved end". This is the serious predicament, the deep and haunting problem confronting modern man. If we are to survive today, our moral and spiritual "lag" must be eliminated. Enlarged material powers spell enlarged peril if there is not proportionate growth of the soul. When the "without" of man's nature subjugates the "within", dark storm clouds begin to form in the world.

Credo (1965)
Context: I believe that love is the main key to open the doors to the "growth" of man. Love and union with someone or something outside of oneself, union that allows one to put oneself into relationship with others, to feel one with others, without limiting the sense of integrity and independence. Love is a productive orientation for which it is essential that there be present at the same time: concern, responsibility, and respect for and knowledge of the object of the union.
I believe that the experience of love is the most human and humanizing act that it is given to man to enjoy and that it, like reason, makes no sense if conceived in a partial way.

An Old Man's Thoughts on Many Things, Of Education I
Context: If we want a subject that is nearer, I think botany is the best. I do not mean classification of plants. I mean their structure, growth, propagation, parts, and uses.... I know no other thing which presents the same facilities in the way of material, and the opportunities of seeing and handling it. I have heard that a great botanist, who lived in our time, used to teach some village children to gather and examine plants.

For one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy.
Book I, 1098a; §7 as translated by W. D. Ross
Variants:
One swallow does not a summer make.
As quoted in A History of Ancient Philosophy: From the Beginning to Augustine (1998) by Karsten Friis Johansen, p. 382
One swallow (they say) no Sommer doth make.
John Davies, in The Scourge of Folly (1611)
One swallow yet did never summer make.
As rendered by William Painter in Chaucer Newly Painted (1623)
One swallow does not make a spring, nor does one sunny day; similarly, one day or a short time does not make a man blessed and happy.
As translated in Philosophical Grounds of Rationality: Intentions, Categories, Ends (1988), by Richard E. Grandy and ‎Richard Warner, p. 483
Nicomachean Ethics

To My Fellow-Disciples at Saratoga Springs (1895)
Context: We may blunder on in spite of repeated miscalculations of the popular will. More penetrating and pernicious is the influence our ill-devised machinery has upon the character of our national life. It eats in and into it. It degrades candidates and electors alike. It does its worst to reduce to sterility of influence many of the best of the component elements of the people. The individuals survive, but with their political activity dead or dying, no opportunities of life and growth being afforded them. Finally it presents as an embodiment of the nation an assembly or assemblies into which none can enter who have not been clipped, and pared, and trimmed, and stretched out of natural shape and likeness to slip along the grooves of supply. A free press, free pulpits, and a free people outside help to correct what would otherwise become intolerable but press, pulpits and people, free as they are, work and live in strict limits of relation to the machinery established among them. The world revolves on its axis subject to the Constitution of the United States, and the most Radical newspaper man in London, if such there be, never lets his imagination range out of hearing of the Clock Tower.

Section 4 : Moral Ideals
Founding Address (1876), Life and Destiny (1913)
Context: The moral ideal would embrace the whole of life. In its sight nothing is petty or indifferent. It touches the veriest trifles and turns them into shining gold. We are royal by virtue of it, and like the kings in the fairy tale, we may never lay aside our crowns.
The moral order never is, but is ever becoming. It grows with our growth.

1962, Rice University speech
Context: The growth of our science and education will be enriched by new knowledge of our universe and environment, by new techniques of learning and mapping and observation, by new tools and computers for industry, medicine, the home as well as the school. Technical institutions, such as Rice, will reap the harvest of these gains. And finally, the space effort itself, while still in its infancy, has already created a great number of new companies, and tens of thousands of new jobs. Space and related industries are generating new demands in investment and skilled personnel, and this city and this state, and this region, will share greatly in this growth.

Speech to the American Bar Association (2 September 1925).
Context: The most ominous spirit of our times, as it seems to me, is the indication of the growth of an intolerent spirit. It is the more dangerous when armed, as it usually is, with sincere conviction. It is a spirit whose wrath must be turned away by the soft answers of a sweet reasonableness. It can be exorcised only by invoking the Genius which watched over our infancy and has guided our development— a good Genius— still potent let us believe — the American spirit of civil and religious liberty. Our institutions were not devised to bring about uniformity of opinion; if they had we might well abandon hope. It is important to remember, as has well been said, "the essential characteristic of true liberty is that under its shelter many different types of life and character and opinion and belief can develop unmolested and unobstructed."

The Other World (1657)
Context: All that has sensation and growth — all matter, in short — will pass through man. When that has happened, the great Day of Judgment will come, and that is the end point of the mysteries in the philosophy of the prophets.

Part I : Contemporary Issues in Science, Ch. 1 : "The Scientist as Rebel"
The Scientist As Rebel (2006)
Context: The progress of science requires the growth of understanding in both directions, downward from the whole to the parts and upward from the parts to the whole. A reductionist philosophy, arbitrarily proclaiming that the growth of understanding must go only in one direction, makes no scientific sense. Indeed, dogmatic philosophical beliefs of any kind have no place in science.

Annotated Drawings by Eugene J. Martin: 1977-1978

The Never-Ending Wrong (1977)
Context: They both spoke nobly at the end, they kept faith with their vows for each other. They left a great heritage of love, devotion, faith, and courage — all done with the sure intention that holy Anarchy should be glorified through their sacrifice and that the time would come that no human being should be humiliated or be made abject. Near the end of their ordeal Vanzetti said that if it had not been for "these thing" he might have lived out his life talking at street corners to scorning men. He might have died unmarked, unknown, a failure. "Now, we are not a failure. This is our career and our triumph. Never in our full life could we hope to do such work for tolerance, for justice, for man's understanding of man as now we do by accident. Our words — our lives — our pains — nothing! The taking of our lives — lives of a good shoemaker and a poor fish peddler — all! That last moment belongs to us — that agony is our triumph."
This is not new — all the history of our world is pocked with it. It is very grand and noble in words and grand, noble souls have died for it — it is worth weeping for. But it doesn't work out so well. In order to annihilate the criminal State, they have become criminals. The State goes on without end in one form or another, built securely on the base of destruction. Nietzsche said: "The State is the coldest of all cold monsters," and the revolutions which destroy or weaken at least one monster bring to birth and growth another.

In Defense of Global Capitalism
Context: Basically, what I believe in is neither capitalism nor globalization... I believe in man's capacity for achieving great things and in the combined force resulting from encounters and exchanges. I plead for greater liberty and a more open world... because it provides a setting which liberates individuals and their creativity as no other system can. It spurs the dynamism which has led to human, economic, scientific, and technical advances, and which will continue to do so. Believing in capitalism does not mean believing in growth, the economy, or efficiency. Desirable as these may be, these are only the results. Belief in capitalism is, fundamentally, belief in mankind.

Source: Why Stock Markets Crash - Critical Events in Complex Systems (2003), Chapter 10, 2050: The End Of The Growth Era?, p. 375
Context: In order to have a continuing influence, the stock market has to continue rising at an accelerating pace faster than exponential. Only a faster-than-exponential stock market growth makes private investors feel richer.

2007 Chairman's Letter http://www.berkshirehathaway.com/letters/2007ltr.pdf
Letters to Shareholders (1957 - 2012)
Context: The worst sort of business is one that grows rapidly, requires significant capital to engender the growth, and then earns little or no money. Think airlines. Here a durable competitive advantage has proven elusive ever since the days of the Wright Brothers. Indeed, if a farsighted capitalist had been present at Kitty Hawk, he would have done his successors a huge favor by shooting Orville down.

1960s, Letter from a Birmingham Jail (1963)
Context: You may well ask: "Why direct action? Why sit ins, marches and so forth? Isn't negotiation a better path?" You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent resister may sound rather shocking. But I must confess that I am not afraid of the word "tension." I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half truths to the unfettered realm of creative analysis and objective appraisal, so must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood. The purpose of our direct action program is to create a situation so crisis packed that it will inevitably open the door to negotiation.

"The Problems of the Colored Race in the South," lecture, Hamilton Club, Chicago (10 December 1895) http://web.archive.org/20071031084051/www.historycooperative.org/btw/Vol.4/html/93.html
Context: Men may make laws to hinder and fetter the ballot, but men cannot make laws that will bind or retard the growth of manhood.
We went into slavery a piece of property; we came out American citizens. We went into slavery pagans; we came out Christians. We went into slavery without a language; we came out speaking the proud Anglo-Saxon tongue. We went into slavery with slave chains clanking about our wrists; we came out with the American ballot in our hands.
Progress, progress is the law of nature; under God it shall be our eternal guiding star.

A Pluralistic Universe (1909) http://www.gutenberg.org/files/11984/11984-8.txt, Lecture I
1900s
Context: Reduced to their most pregnant difference, empiricism means the habit of explaining wholes by parts, and rationalism means the habit of explaining parts by wholes. Rationalism thus preserves affinities with monism, since wholeness goes with union, while empiricism inclines to pluralistic views. No philosophy can ever be anything but a summary sketch, a picture of the world in abridgment, a foreshortened bird's-eye view of the perspective of events. And the first thing to notice is this, that the only material we have at our disposal for making a picture of the whole world is supplied by the various portions of that world of which we have already had experience. We can invent no new forms of conception, applicable to the whole exclusively, and not suggested originally by the parts. All philosophers, accordingly, have conceived of the whole world after the analogy of some particular feature of it which has particularly captivated their attention. Thus, the theists take their cue from manufacture, the pantheists from growth. For one man, the world is like a thought or a grammatical sentence in which a thought is expressed. For such a philosopher, the whole must logically be prior to the parts; for letters would never have been invented without syllables to spell, or syllables without words to utter.
Another man, struck by the disconnectedness and mutual accidentality of so many of the world's details, takes the universe as a whole to have been such a disconnectedness originally, and supposes order to have been superinduced upon it in the second instance, possibly by attrition and the gradual wearing away by internal friction of portions that originally interfered.
Another will conceive the order as only a statistical appearance, and the universe will be for him like a vast grab-bag with black and white balls in it, of which we guess the quantities only probably, by the frequency with which we experience their egress.
For another, again, there is no really inherent order, but it is we who project order into the world by selecting objects and tracing relations so as to gratify our intellectual interests. We carve out order by leaving the disorderly parts out; and the world is conceived thus after the analogy of a forest or a block of marble from which parks or statues may be produced by eliminating irrelevant trees or chips of stone.
Some thinkers follow suggestions from human life, and treat the universe as if it were essentially a place in which ideals are realized. Others are more struck by its lower features, and for them, brute necessities express its character better.
All follow one analogy or another; and all the analogies are with some one or other of the universe's subdivisions. Every one is nevertheless prone to claim that his conclusions are the only logical ones, that they are necessities of universal reason, they being all the while, at bottom, accidents more or less of personal vision which had far better be avowed as such; for one man's vision may be much more valuable than another's, and our visions are usually not only our most interesting but our most respectable contributions to the world in which we play our part. What was reason given to men for, said some eighteenth century writer, except to enable them to find reasons for what they want to think and do?—and I think the history of philosophy largely bears him out, "The aim of knowledge," says Hegel, "is to divest the objective world of its strangeness, and to make us more at home in it." Different men find their minds more at home in very different fragments of the world.

"The Process of Individuation" - Part 3 in Man and His Symbols (1961) edited by C. G. Jung, p. 163
Context: The ego must be able to listen attentively and to give itself, without any further design or purpose, to that inner urge toward growth.... People living in cultures more securely rooted than our own have less trouble in understanding that it is necessary to give up the utilitarian attitude of conscious planning in order to make way for the inner growth of the personality.

Blessings (1998)
Context: The growth of one blesses all. I am committed to grow in love. All that I touch, I leave in love. I move through this world consciously and creatively.

Source: Something More, A Consideration of the Vast, Undeveloped Resources of Life (1920), p. 63

Source: The Life of Poetry (1949), p. 31
Context: The meanings of poetry take their growth through the interaction of the images and the music of the poem. The music is not the rhythm, which is a representation of life, alone. The music involves the interplay of the sounds of words, the length of the sequences, the keeping and breaking of rhythms, and the repetition and variation of syllables unrhymed and rhymed. It also involves the play of ideas and images.

No. 73
The Federalist Papers (1787–1788)
Context: There are men who could neither be distressed nor won into a sacrifice of their duty; but this stern virtue is the growth of few soils; and in the main it will be found that a power over a man's support is a power over his will. If it were necessary to confirm so plain a truth by facts, examples would not be wanting, even in this country, of the intimidation or seduction of the Executive by the terrors or allurements of the pecuniary arrangements of the legislative body.

The Art of Propagating Opinion
The Note-Books of Samuel Butler (1912), Part X - The Position of a HomoUnius Libri
Context: Ideas and opinions, like living organisms, have a normal rate of growth which cannot be either checked or forced beyond a certain point. They can be held in check more safely than they can be hurried. They can also be killed; and one of the surest ways to kill them is to try to hurry them.

The Legend of Jubal (1869)
Context: Wouldst thou have asked aught else from any god
Whether with gleaming feet on earth he trod
Or thundered through the skies — aught else for share
Of mortal good, than in thy soul to bear
The growth of song, and feel the sweet unrest
Of the world's spring-tide in thy conscious breast?
No, thou hadst grasped thy lot with all its pain,
Nor loosed it any painless lot to gain
Where music's voice was silent; for thy fate
Was human music's self incorporate:
Thy senses' keenness and thy passionate strife
Were flesh of her flesh and her womb of Life.

Source: Why Stock Markets Crash - Critical Events in Complex Systems (2003), Chapter 10, 2050: The End Of The Growth Era?, p. 379.
Context: Faster-than-exponential growth also occurs in computing power, as measured by the evolution of the number of MIPS per $1,000 of computer from 1900 to 1997. Thus the so-called Moore's law is incorrect, since it implies only an exponential growth. This faster than exponential acceleration has been argued to lead to a transition to a new era, around 2030, corresponding to the epoch when we will have the technological means to create superhuman intelligence.

Pt 1, Ch. 4 http://www.resologist.net/lo104.htm
Lo! (1931)
Context: If human thought is a growth, like all other growths, its logic is without foundation of its own, and is only the adjusting constructiveness of all other growing things. A tree can not find out, as it were, how to blossom, until comes blossom-time. A social growth cannot find out the use of steam engines, until comes steam-engine-time. For whatever is supposed to be meant by progress, there is no need in human minds for standards of their own: this is in the sense that no part of a growing plant needs guidance of its own devising, nor special knowledge of its own as to how to become a leaf or a root. It needs no base of its own, because the relative wholeness of the plant is relative baseness to its parts. At the same time, in the midst of this theory of submergence, I do not accept that human minds are absolute nonentities, just as I do not accept that a leaf, or a root, of a plant, though so dependent upon a main body, and so clearly only a part, is absolutely without something of an individualizing touch of its own.
It is the problem of continuity-discontinuity, which perhaps I shall have to take up sometime.

Source: The Ordeal of Change (1963), Ch. 13: "Scribe, Writer, and Rebel"
Context: It has been often stated that a social order is likely to be stable so long as it gives scope to talent. Actually, it is the ability to give scope to the untalented that is most vital in maintaining social stability. For not only are the untalented more numerous but, since they cannot transmute their grievances into a creative effort, their disaffection will be more pronounced and explosive. Thus the most troublesome problem which confronts social engineering is how to provide for the untalented and, what is equally important, how to provide against them. For there is a tendency in the untalented to divert their energies from their own development into the management, manipulation, and probably frustration of others. They want to police, instruct, guide, and meddle. In an adequate social order, the untalented should be able to acquire a sense of usefulness and of growth without interfering with the development of talent around them. This requires, first, an abundance of opportunities for purposeful action and self advancement. Secondly, a wide diffusion of technical and social skills so that people will be able to work and manage their affairs with a minimum of tutelage. The scribe mentality is best neutralized by canalizing energies into purposeful and useful pursuits, and by raising the cultural level of the whole population so as to blur the dividing line between the educated and the uneducated. If such an arrangement lacks provisions for the encouragement of the talented it yet has the merit of not interfering with them.

The Law of Mind (1892)
Context: Were the ends of a person already explicit, there would be no room for development, for growth, for life; and consequently there would be no personality. The mere carrying out of predetermined purposes is mechanical. This remark has an application to the philosophy of religion. It is that genuine evolutionary philosophy, that is, one that makes the principle of growth a primordial element of the universe, is so far from being antagonistic to the idea of a personal creator, that it is really inseparable from that idea; while a necessitarian religion is in an altogether false position and is destined to become disintegrated. But a pseudo-evolutionism which enthrones mechanical law above the principle of growth is at once scientifically unsatisfactory, as giving no possible hint of how the universe has come about, and hostile to all hopes of personal relations to God.

The Liberals' Mistake (1987)
Context: What we need is a concept of "gross national cost." Life is a balance sheet, not simply economic growth. It is income and outgo. And until we know what the cost of growth is we will continue to operate under an illusion. As long as we consider only the growth of goods and ignore the growth of personal and community well-being, we will be impoverished by growth. That is what is happening in our society today.

Markings (1964)
Context: Respect for the word is the first commandment in the discipline by which a man can be educated to maturity — intellectual, emotional, and moral.
Respect for the word — to employ it with scrupulous care and in incorruptible heartfelt love of truth — is essential if there is to be any growth in a society or in the human race.
To misuse the word is to show contempt for man. It undermines the bridges and poisons the wells. It causes Man to regress down the long path of his evolution.
"But I say unto you, that every idle word that men speak..."

Progress, Coexistence and Intellectual Freedom (1968), Dangers, Police Dictatorships
Context: An extreme reflection of the dangers confronting modern social development is the growth of racism, nationalism, and militarism and, in particular, the rise of demagogic, hypocritical, and monstrously cruel dictatorial police regimes. Foremost are the regimes of Stalin, Hitler, and Mao Tse-tung, and a number of extremely reactionary regimes in smaller countries, such as Spain, Portugal, South Africa, Greece, Albania, Haiti, and other Latin American countries.
These tragic developments have always derived from the struggle of egotistical and group interests, the struggle for unlimited power, suppression of intellectual free­dom, a spread of intellectually simplified, narrow-minded mass myths <!-- (the myth of race, of land and blood, the myth about the Jewish danger, anti-intellectualism, the concept of lebensraum in Germany, the myth about the sharpening of the class struggle and proletarian infallibility bolstered by the cult of Stalin and by exaggeration of the contradictions with capitalism in the Soviet Union, the myth about Mao Tse-tung, extreme Chinese nationalism and the resurrection of the lebensraum concept, of anti-intellectualism, extreme anti-humanism, and certain prejudices of peasant socialism in China).
The usual practice is the use of demagogy, storm troop­ers, and Red Guards in the first stage and terrorist bureaucracy with reliable cadres of the type of Eichmann, Himmler, Yezhov, and Beria at the summit of deification of unlimited power.

Annotated Drawings by Eugene J. Martin: 1977-1978

Edicts of Ashoka (c. 257 BC)
Context: Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he honors them with gifts and honors of various kinds. But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values this — that there should be growth in the essentials of all religions. Growth in essentials can be done in different ways, but all of them have as their root restraint in speech, that is, not praising one's own religion, or condemning the religion of others without good cause. And if there is cause for criticism, it should be done in a mild way. But it is better to honor other religions for this reason. By so doing, one's own religion benefits, and so do other religions, while doing otherwise harms one's own religion and the religions of others. Whoever praises his own religion, due to excessive devotion, and condemns others with the thought "Let me glorify my own religion," only harms his own religion. Therefore contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions.

Source: Ideas have Consequences (1948), p. 32.
Context: The disappearance of the heroic ideal is always accompanied by the growth of commercialism. There is a cause-and-effect relationship here, for the man of commerce is by the nature of things a relativist; his mind is constantly on the fluctuating values of the marketplace, and there is no surer way to fail than to dogmatize and moralize about things.

The History of Freedom in Christianity (1877)
Context: Constantine declared his own will equivalent to a canon of the Church. According to Justinian, the Roman people had formally transferred to the emperors the entire plenitude of its authority, and, therefore, the emperor’s pleasure, expressed by edict or by letter, had force of law. Even in the fervent age of its conversion the empire employed its refined civilization, the accumulated wisdom of ancient sages, the reasonableness and subtlety of Roman law, and the entire inheritance of the Jewish, the pagan, and the Christian world, to make the Church serve as a gilded crutch of absolutism. Neither an enlightened philosophy, nor all the political wisdom of Rome, nor even the faith and virtue of the Christians availed against the incorrigible tradition of antiquity. Something was wanted, beyond all the gifts of reflection and experience — a faculty of self government and self control, developed like its language in the fibre of a nation, and growing with its growth. This vital element, which many centuries of warfare, of anarchy, of oppression, had extinguished in the countries that were still draped in the pomp of ancient civilization, was deposited on the soil of Christendom by the fertilising stream of migration that overthrew the empire of the West.

The Making of an Elder Culture (2009)
Context: The final stage of life... offers us the opportunity to detach from competitive, high-consumption priorities... At that point, life itself—the opportunity it offers for growth, for intellectual adventure, for the simple joys of love and companionship, for working out our salvation—comes to be seen as our highest value.... That is what I have always assumed it means to be countercultural.

Report on the Virginia Resolutions, House of Representatives: Report of the Committee to whom were referred the Communications of the various States, relative to the Resolutions of the Last General Assembly of the State, concerning the Alien and Sedition Laws (20 January 1800) http://memory.loc.gov/cgi-bin/ampage?collId=lled&fileName=004/lled004.db&recNum=582&itemLink=D%3Fhlaw%3A25%3A.%2Ftemp%2F%7Eammem_f27H%3A%3A%230040009&linkText=1,p.571
1800s
Context: Some degree of abuse is inseparable from the proper use of every thing; and in no instance is this more true than in that of the press. It has accordingly been decided, by the practice of the states, that it is better to leave a few of its noxious branches to their luxuriant growth, than, by pruning them away, to injure the vigor of those yielding the proper fruits. And can the wisdom of this policy be doubted by any one who reflects that to the press alone, checkered as it is with abuses, the world is indebted for all the triumphs which have been gained by reason and humanity over error and oppression?

Word Play (1974)
Context: Whorf asked... Do the Hopi and European cultures... conceptualize reality in different ways? And his answer was that they do. Whereas European cultures are organized in terms of space and time, the Hopi culture, Whorf believed, emphasizes events. To speakers of European languages, time is a commodity that occurs between fixed points and can be measured. Time is said to be wasted or saved... their economic systems emphasize wages paid for the amount of time worked, rent for the time a dwelling is occupied, interest for the time money is loaned. Hopi culture... instead thinks... The span of time the growing takes is not the important thing, but rather the way in which the event of growth follows the event of planting. The Hopi is concerned that the sequence of events in the construction of a building be in the correct order, not that it takes a certain amount of time to complete the job.

Source: The Courage to Create (1975), Ch. 1 : The Courage to Create, p. 21
Context: The acorn becomes an oak by means of automatic growth; no commitment is necessary. The kitten similarly becomes a cat on the basis of instinct. Nature and being are identical in creatures like them. But a man or woman becomes fully human only by his or her choices and his or her commitment to them. People attain worth and dignity by the multitude of decisions they make from day by day. These decisions require courage.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 316
Context: If not for slander and persecution, the Mason who would benefit his race must look for apathy and cold indifference in those whose good he seeks, in those who ought to seek the good of others. Except when the sluggish depths of the Human Mind are hroken up and tossed as with a storm, when at the appointed time a great Reformer comes, and a new Faith springs up and grows with supernatural energy, the progress of Truth is slower than the growth of oaks; and he who plants need not expect to gather. The Redeemer, at His death, had twelve disciples, and one betrayed and one deserted and denied Him. It is enough for us to know that the fruit will come in its due season. When, or who shall gather it, it does not in the least concern us to know. It is our business to plant the seed. It is God's right to give the fruit to whom He pleases; and if not to us, then is our action by so much the more noble.

Atheism: Questions and Answers
Context: Religious belief prevented the growth of a sense of realism. But atheism at once makes man realistic and alive to the needs of morality.

Vol. 1, pt. 1, translated by W.P.Dickson.
Introductory Paragraph
The History of Rome - Volume 1
Context: The Mediterranean Sea with its various branches, penetrating far into the great Continent, forms the largest gul of the ocean, and, alternately narrowed by islands or projections of the land and expanding to considerable breadth, at once separates and connects the three divisions of the Old World. The shores of this inland sea were in ancient times peopled by various nations, belonging in an ethno-graphical and philological point of view to different races, but constituting in their historical aspect one whole. This historic whole has been usually, but not very appropriately, entitled the history of the ancient world. It is in reality the history of the civilization among the Mediterranean nations; and as it passes before us in its successive stages, it presents four great phases of development, - the history of the Coptic or Egyptian stock dwelling on the southern shore, the history of the Aramaean or Syrian Nation, which occupied the east coast and extended into the interior of Asia as far as the Euphrates and Tigris, and the histories of the twin-peoples, the Hellenes and the Italians, who received as their heritage the countries bordering on its European shores. Each of these histories was in its earlier stages connected with other regions and with other cycles of historical evolution, but each soon entered on its own peculiar career. The surrounding nations of alien or even of kindred extraction, - the Berbers and Negroes of Africa, the Arabs and Persians, and Indians of Asia, the Celts and Germs of Europe, - came into manifold contact with the peoples inhabiting the borders of the Mediterranean, but they neither imparted unto them nor received from them any influences of really decisive effect upon their respective destinies. So far, therefore, as cycles of culture admit of demarcation at all, we may regard that cycle as a unity which has its culminating points denoted by the names Thebes, Carthage, Athens, and Rome. The four nations represented by these names, after each of them had attained in a path of its own peculiar and noble civilization, mingled with one another in the most varied relations of reciprocal intercourse, and skilfully elaborated and richly developed all the elements of human nature. At length their cycle as accomplished. New peoples who hitherto had onled laved the territories of the states of the Mediterranean, as waves lave the beach, overflowed both shores, severed the history of its south coast from that of the north, and transferred the centre of civilization from the Mediterranean to the Atlantic Ocean. The distinction between ancient and modern history, therefore, is no mere accident, nor yet a mere matter of chronological convenience. What is called modern history is in reality the formation of a new cycle of culture, connected at several epochs of its development with the perishing or perished civilization of the mediterranean states, as that was connected with the primitive civilization of the Indo-Germanic stock, but destined, like that earlier cycle, to traverse an orbit of its own. It too is destined to experience in full measure the vicissitudes of national weal and woe, period of growth, of full vigour, and of age, the blessedness of creative effort, in religion, polity, and art, the comfort of enjoying the material and intellectual acquisitions it has won, perhaps also, some day, the decay of productive power in the satiety of contentment with the goal attained. But that goal too will only be temporary: the grandest system of civilization has its orbit, and may complete its course; but not so the human race, to which, even when it seems to have attained its goal, the old task is ever set anew with a wider range and with a deeper meaning.

Edinburgh University Union (1969)
The Environmental Revolution: Speeches on Conservation, 1962–77 (1978)
Context: The sheer weight of numbers of the human population, our habitations, our machinery and our ruthless exploitation of the living and organic resources of the earth; together these are changing our whole environment. This is what we call progress and much of this development is naturally to the direct and welcome benefit of mankind. However, we cannot at the same time ignore the awkward consequences and the most direct and menacing, but not the only consequence of this change, is pollution... Pollution is a direct outcome of man's ruthless exploitation of the earth's resources. Experience shows that the growth of successful organic populations is eventually balanced by the destruction of its own habitat. The vast man-made deserts show that the human population started this process long ago. There are two important differences today. In the first place the process has gone from a walking pace to a breakneck gallop. Secondly we know exactly what is happening. If not exactly in all cases, we know enough to appreciate what is happening and the need to take care... Pollution is no longer a matter of local incidents, today it has the whole biosphere in its grip. The processes which devastated the Welsh valleys a hundred years ago are now at work, over, on and under the earth and the oceans. Even if we bury all this waste underground there still remains the risk that toxic materials through chemical reactions will be washed out and into underground water courses. If ever there was an area of research more closely related to human welfare it is the problem of the safe disposal of waste and effluents... The fact is that we have got to make a choice between human prosperity on the one hand and the total well-being of the planet Earth on the other. Even then it is hardly a choice because if we only look for human prosperity we shall certainly destroy by pollution the earth and the human population which has existed on it for millions of years... If the world pollution situation is not critical at the moment it is as certain as anything can be that the situation will become increasingly intolerable within a very short time. The situation can be controlled and even reversed but it demands co-operation on a scale and intensity beyond anything achieved so far... I realise that there are any number of vital causes to be fought for, I sympathise with people who work up a passionate concern about the all too many examples of inhumanity, injustice, and unfairness, but behind all this hangs a really deadly cloud. Still largely unnoticed and unrecognised, the process of destroying our natural environment is gathering speed and momentum. If we fail to cope with this challenge, all the other problems will pale into insignificance.

This I Believe (1951)
Context: I enjoy life because I am endlessly interested in people and their growth. My interest leads me to widen my knowledge of people, and this in turn compels me to believe in the common goodness of mankind. I believe that the normal human heart is born good. That is, it’s born sensitive and feeling, eager to be approved and to approve, hungry for simple happiness and the chance to live. It neither wishes to be killed, nor to kill. If through circumstances, it is overcome by evil, it never becomes entirely evil. There remain in it elements of good, however recessive, which continue to hold the possibility of restoration.

Strategic objectives of new Government (May 23, 2007)
Context: The future of the western economies in the coming decades will rest on their capacity to fuel economic growth whilst reducing our impact on the planet. Scotland is not just part of that - in truth we are well placed to be a leader. Scotland sits at the heart of one of the wealthiest parts of our planet.

On the creation of research institutions, in a speech to the Indian National Science Academy (1963), as quoted in the "Homi Jehangir Bhabha" profile at the Vigyan Prasar Science Portal
Context: I feel that we in India are apt to believe that good scientific institutions can be established by Government decree or order. A scientific institution, be it a laboratory or an academy, has to be grown with great care like a tree. Its growth in terms of quality and achievement can only be accelerated to a very limited extent. This is a field in which a large number of mediocre or second rate workers cannot make up for a few outstanding ones, and the few outstanding ones always take at least 10-15 years to grow.
Too many of our National Laboratories have been established by deciding upon the field in which it was desired to work and by drawing up an organisational chart on the pattern of some corresponding large laboratory abroad. It was then assumed naively, that the posts in the chart could be filled by advertisement, forgetting that workers of the appropriate and high level either do not exist in India, or can only be obtained at the cost of some other institution, which thus becomes weaker of it. Our Universities, weak as they always were, have been further weakened in this matter.

§ IV
1910s, At the Feet of the Master (1911)
Context: See what gossip does. It begins with evil thought, and that in itself is a crime. For in everyone and in everything there is good; in everyone and in everything there is evil. Either of these we can strengthen by thinking of it, and in this way we can help or hinder evolution; we can do the will of the Logos or we can resist Him. If you think of the evil in another, you are doing at the same time three wicked things:
(1) You are filling your neighbourhood with evil thought instead of with good thought, and so you are adding to the sorrow of the world.
(2) If there is in that man the evil which you think, you are strengthening it and feeding it; and so you are making your brother worse instead of better. But generally the evil is not there, and you have only fancied it; and then your wicked thought tempts your brother to do wrong, for if he is not yet perfect you may make him that which you have thought him.
(3) You fill your own mind with evil thoughts instead of good; and so you hinder your own growth, and make yourself, for those who can see, an ugly and painful object instead of a beautiful and lovable one.
Not content with having done all this harm to himself and to his victim, the gossip tries with all his might to make other men partners in his crime. Eagerly he tells his wicked tale to them, hoping that they will believe it; and then they join with him in pouring evil thought upon the poor sufferer. And this goes on day after day, and is done not by one man but by thousands. Do you begin to see how base, how terrible a sin this is? You must avoid it altogether.

What Would You Substitute for the Bible as a Moral Guide? (1900)
Context: You ask me what I would “substitute for the Bible as a moral guide.” I know that many people regard the Bible as the only moral guide and believe that in that book only can be found the true and perfect standard of morality. There are many good precepts, many wise sayings and many good regulations and laws in the Bible, and these are mingled with bad precepts, with foolish sayings, with absurd rules and cruel laws.
But we must remember that the Bible is a collection of many books written centuries apart, and that it in part represents the growth and tells in part the history of a people. We must also remember that the writers treat of many subjects. Many of these writers have nothing to say about right or wrong, about vice or virtue.

Context: The early years of the United Nations have been difficult ones, but what did we expect? That peace would drift down from the skies like soft snow? That there would be no ordeal, no anguish, no testing, in this greatest of all human undertakings?
Any great institution or idea must suffer its pains of birth and growth. We will not lose faith in the United Nations. We see it as a living thing and we will work and pray for its full growth and development. We want it to become what it was intended to be — a world society of nations under law, not merely law backed by force, but law backed by justice and popular consent.

Speech in Springfield Illinois (24 October 1952)

Introduction
The Culture of Cities (1938)
Context: Nothing is permanent: certainly not the frozen images of barbarous power with which fascism now confronts us. Those images may easily be smashed by an external shock, cracked as ignominiously as the fallen Dagon, the massive idol of the heathen; or they may be melted, eventually, by the internal warmth of normal men and women. Nothing endures except life: the capacity for birth, growth, and renewal. As life becomes insurgent once more in our civilization, conquering the reckless thrust of barbarism, the culture of cities will be both instrument and goal.

Annotated Drawings by Eugene J. Martin: 1977-1978

"Neil Postman Ponders High Tech" at Online Newshour : Online Forum (17 January 1996) http://www.promotesigns.com/postman_1-17.html, also slightly paraphrased in Theology of TV : The Impact of TV (2010) by Christian Mogler, p. 24, as "While we can ́t do much about the rapid growth of new technology, it is possible for us to learn how to control our own uses of technology."
Context: I don't think any of us can do much about the rapid growth of new technology. A new technology helps to fuel the economy, and any discussion of slowing its growth has to take account of economic consequences. However, it is possible for us to learn how to control our own uses of technology. The "forum" that I think is best suited for this is our educational system. If students get a sound education in the history, social effects and psychological biases of technology, they may grow to be adults who use technology rather than be used by it.

Annotated Drawings by Eugene J. Martin: 1977-1978

Speech to the Empire Parliamentary Association's Conference in Westminster Hall (4 July 1935); published in This Torch of Freedom: Speeches and Addresses (1935), p. 5
1935
Context: It is often said to-day by detractors of democracy, at home and particularly abroad, that the parliamentary system has failed. After all, this is the only country... where parliamentary government has grown up, the only country in which it is traditional and hereditary, where it is flesh of our flesh and bone of our bone. Whatever failures may have come to parliamentary government in countries which have not those traditions, and where it is not a natural growth, that is no proof that parliamentary government has failed.

Book Sometimes you win Sometimes you Learn

Book Sometimes you win Sometimes you Learn

Book Sometimes you win Sometimes you Learn

quoted from 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

The Masters and the Path of Occultism (1939)

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

Preface to the First Edition
The Grammar of Science (1900)

The Key to Theosophy (1889)

The Masters and the Path of Occultism (1939)

Source: The Esoteric Tradition (1935), Chapter 6

The Homosexual's Responsibility to the Community (1967)

Speech to the South African Parliament (3 February 1960), quoted i.a. in "Mr Macmillan's appeal to South Africans", The Times (4 February 1960), p. 15
Prime Minister

On her thought process in “What I think: Yiyun Li” https://www.princeton.edu/news/2018/12/10/what-i-think-yiyun-li (Princeton University; 2018 Dec 10)

“How indeed.”
Source: The Laundry Files, The Annihilation Score (2015), Chapter 14, “Infected” (p. 284)

Barack Obama, as quoted in "Manmohan Singh is a wise, wonderful man: Obama" http://articles.timesofindia.indiatimes.com/2009-04-04/india/28002745_1_obama-climate-change-wonderful-man, The Times of India (4 April 2009)

Thinking in Systems: A Primer (2008), Appendix (summary)

Source: 1780s, A Defence of the Constitutions of Government (1787), Ch. 1 Marchamont Nedham : The Right Constitution of a Commonwealth Examined"

"Diagnosis of Our Moral Uneasiness"
Power, Politics, and People (1963)

Source: How I Grew (1987), Ch. 1