Quotes about hold

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Your Job-Hunt Ltd – Advice from an Award-Winning Asian Headhunter (2003), Successful Recruitment in a Week (2012) https://books.google.ae/books?idp24GkAsgjGEC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIGjAA#vonepage&qnigel%20cumberland&ffalse, 100 Things Successful People Do: Little Exercises for Successful Living (2016) https://books.google.ae/books?idnu0lCwAAQBAJ&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIMjAE

Danielle Savre Interview http://www.naludamagazine.com/danielle-savre/ (December 22, 2016)

Source: Erewhon (1872), Ch. 22

Source: "What I Believe" (1930), pp. 7-8

Source: The Strategic Stakes in Mattei's Flight, p. 25

Interview with Steve Alten http://www.screenwritersutopia.com/article/d14867f2 (March 11th, 2004)

Sons and Lovers - Edited out of the 1913 edition, restored in 1992

Source: Art Talk, Conversations with 15 woman artists 1975, p. 77.

In an interview (March 1960) with David Sylvester, edited for broadcasting by the BBC first published in 'Location', Spring 1963; as quoted in Interviews with American Artists, by David Sylvester; Chatto & Windus, London 2001, p. 54
1960's

Source: The lever of riches: Technological creativity and economic progress, 1992, p. 295; as cited by Pol, Eduardo, and Peter Carroll.

Debating on duties on imports (9 April 1789), published in The Debate and Proceedings in the Congress of the United States (1834), Vol. 1, Joseph Gales, editor, Washington DC, Gales and Seaton, publisher , pp. 115-116
1780s

15 April 1978.
Saturday Review

St. 2
Elegy Written in a Country Churchyard http://www.thomasgray.org/cgi-bin/display.cgi?text=elcc (written 1750, publ. 1751)

Henri Fayol (1917) "Préface à Administration industrielle et générale" in: Dunod and Pinat eds. (1918) l’éveil de l’esprit public. p. 6

Source: Witness (1952), p. 58

Gravity's Rainbow (1973)
Context: "You." A finger the size of a corncob, an inch from Slothrop's nose.
...
"Look," Slothrop's friend producing a kraft-paper envelope that even in the gloom Slothrop can tell is fat with American Army yellow-seal scrip, "I want you to hold this for me, till I ask for it back. It looks like Italo is going to get here before Tamara, and I'm not sure which one"
"At this rate, Tamara's gonna get here before tonight," Slothrop interjects in a Groucho Marx voice.
"Don't try to undermine my confidence in you," advises the Large One. "You're the man."

1840s, Essays: First Series (1841), Compensation
Context: The league between virtue and nature engages all things to assume a hostile front to vice. The beautiful laws and substances of the world persecute and whip the traitor. He finds that things are arranged for truth and benefit, but there is no den in the wide world to hide a rogue. Commit a crime, and the earth is made of glass. Commit a crime, and it seems as if a coat of snow fell on the ground, such as reveals in the woods the track of every partridge and fox and squirrel and mole. You cannot recall the spoken word, you cannot wipe out the foot-track, you cannot draw up the ladder, so as to leave no inlet or clew. Some damning circumstance always transpires. The laws and substances of nature — water, snow, wind, gravitation — become penalties to the thief.
On the other hand, the law holds with equal sureness for all right action. Love, and you shall be loved. All love is mathematically just, as much as the two sides of an algebraic equation. The good man has absolute good, which like fire turns every thing to its own nature, so that you cannot do him any harm; but as the royal armies sent against Napoleon, when he approached, cast down their colors and from enemies became friends, so disasters of all kinds, as sickness, offence, poverty, prove benefactors:

Source: The Power-House (1916), Ch. 3 "Tells of a Midsummer Night"
Context: Civilisation needs more than the law to hold it together. You see, all mankind are not equally willing to accept as divine justice what is called human law.

Presidential campaign (April 12, 2015 – 2016), Speech in Warren, Michigan (August 11, 2016)
Context: I will stop any trade deal that kills jobs or holds down wages – including the. I oppose it now, I’ll oppose it after the election, and I’ll oppose it as President.... I will stand up to China and anyone else who tries to take advantage of American workers and companies. And I’m going to ramp up enforcement by appointing, for the first time, a chief trade prosecutor, I will triple the number of enforcement officers, and when countries break the rules, we won't hesitate to impose targeted tariffs.

Growing in Spirit http://cavafis.compupress.gr/kave_130.htm (1903)
Collected Poems (1992)
Context: He who hopes to grow in spirit
will have to transcend obedience and respect.
He'll hold to some laws
but he'll mostly violate
both law and custom, and go beyond
the established, inadequate norm.
Sensual pleasures will have much to teach him.
He won't be afraid of the destructive act:
half the house will have to come down.
This way he'll grow virtuously into wisdom.

The Kasîdah of Hâjî Abdû El-Yezdî (1870), Note I : Hâjî Abdû, The Man
Context: The Pilgrim holds with St. Augustine Absolute Evil is impossible because it is always rising up into good. He considers the theory of a beneficent or maleficent deity a purely sentimental fancy, contradicted by human reason and the aspect of the world.

Against the Galilaeans (c. 362)
Context: If the immediate creator of the universe be he who is proclaimed by Moses, then we hold nobler beliefs concerning him, inasmuch as we consider him to be the master of all things in general, but that there are besides national gods who are subordinate to him and are like viceroys of a king, each administering separately his own province; and, moreover, we do not make him the sectional rival of the gods whose station is subordinate to his. But if Moses first pays honour to a sectional god, and then makes the lordship of the whole universe contrast with his power, then it is better to believe as we do, and to recognise the God of the All, though not without apprehending also the God of Moses; this is better, I say, than to honour one who has been assigned the lordship over a very small portion, instead of the creator of all things.

On Songs of Innocence and Songs of Experience
Bono: The Rolling Stone Interview (2017)
Context: These last two albums mix up the personal and the political so that you don't know which one you're talking to. That's a kind of magic trick, and realizing that of course all the problems that we find in the exterior world are just manifestations of what we, you know, what we hold inside of us, in our interior worlds. The biggest fucker, the biggest asshole, the biggest, the most sexist we can be, the most selfish, mean, cunning, all those characters you are going to see them in the mirror. And that is where the job of transformation has to start first. Is that not what experience tells us?

Source: 1960s, Strength to Love (1963), Ch. 1 : A tough mind and a tender heart
Context: The strong man holds in a living blend strongly marked opposites. The idealists are usually not realistic, and the realists are not usually idealistic. The militant are not generally known to be passive, nor the passive to be militant. Seldom are the humble self-assertive, or the self-assertive humble. But life at its best is a creative synthesis of opposites in fruitful harmony. The philosopher Hegel said that truth is found neither in the thesis nor the antithesis, but in the emergent synthesis which reconciles the two.

American Communications Association v. Douds, 339 U.S. 382, 444 (1950)
Judicial opinions

In recognition of van Vogt receiving the Grand Master designation in 1996, in The Nebula Awards Vol. 31, as quoted in SF Authors Remember A.E. van Vogt (2000) http://www.sfrevu.com/ISSUES/2000/ARTICLES/20000128-03.htm#SF%20Authors%20Remeber%20A.E.%20van%20Vogt
Context: Even the brightest star shines dimly when observed-from too far away. And human memory is notoriously unreliable. And we live in ugly times when all respect for that which has gone before suffers crib death beneath the weight of youthful arrogance and ignorance. But a great nobility has at last, been recognized and lauded. Someone less charitable than I might suggest the honor could have been better appreciated had it not been so tardy, naming its race with a foe that blots joy and destroys short-term memory. But I sing the Talent Electric, and like aft the dark smudges of history, everything but the honor and die achievement remains for the myth-makers.
Alfred E. van Vogt has been awarded the Grand Master trophy of the Science Fiction and Fantasy Writers of America. He is not the to first person to receive this singular accolade…given only to those whose right to possess it is beyond argument or mitigation.
Were we in 1946 or even 1956, van Vogt would have already been able to hold the award aloft. Had SFWA existed then and had the greatest living sf authors been polled as to who was the most fecund, the most intriguing, the mast innovative the most influential of their number, Isaac and Arthur and Cyril and Hank Kuttner and Ron Hubbard would all have pointed to the same man, and Bob Heinlein would've given him a thumbs-up. Van Vogt was the pinnacle, the source of power and ideas; the writer to beat. Because he embodied in his astonishing novels and assorted stories what we always say is of prime importance to us in this genre-the much vaunted Sense of Wonder.
Van Vogt was the wellspring of wonder. … That's how important he was. … And then came the dark years during which the man was shamefully agented and overlooked; and even the brightest star loses its piercing light if observed through the thickening mists of time and flawed memory.
Now it is lifetimes later, and the great award has, at last, been presented. To some, less charitable than I, something could be said about a day late and a dollar short, but not I. I am here to sing the Talent Electric, and it is better now than never. He is the Grand Master, A. E. can Vogt, weaver of a thousand ideas per plot-line, creator of alien thoughts and impossible dreams that rival the best ever built by our kind.
This dear, gentlemanly writer whose stories can still kill you with a concept or warm you with a character, now joins the special pantheon.

Second Talk in Poona (10 September 1958) http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=588&chid=4907&w=%22Please+let+us+be+clear+on+this+point%22, J.Krishnamurti Online, JKO Serial No. 580910, Vol. XI, p. 20
Posthumous publications, The Collected Works
Context: Please let us be clear on this point — that you cannot by any process, through any discipline, through any form of meditation, go to truth, God, or whatever name you like to give it. It is much too vast, it cannot possibly be conceived of; no description will cover it, no book can hold it, nor any word contain it. So you cannot by any devious method, by any sacrifice, by any discipline or through any guru, go to it. You must await it, it will come to you, you cannot go to it. That is the fundamental thing one has to understand, that not through any trick of the mind, not through any control, through any virtue, any compulsion, any form of suppression, can the mind possibly go to truth. All that the mind can do is be quiet but not with the intention of receiving it. And that is one of the most difficult things of all because we think truth can be experienced right away through doing certain things. Truth is not to be bought any more than love can be bought.

1940s, Religion and Science: Irreconcilable? (1948)
Context: While religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.
There are pessimists who hold that such a state of affairs is necessarily inherent in human nature; it is those who propound such views that are the enemies of true religion, for they imply thereby that religious teachings are Utopian ideals and unsuited to afford guidance in human affairs. The study of the social patterns in certain so-called primitive cultures, however, seems to have made it sufficiently evident that such a defeatist view is wholly unwarranted.

Bk. I, l. 1-8.
Aurora Leigh http://digital.library.upenn.edu/women/barrett/aurora/aurora.html (1857)
Context: Of writing many books there is no end;
And I who have written much in prose and verse
For others' uses, will write now for mine,—
Will write my story for my better self,
As when you paint your portrait for a friend,
Who keeps it in a drawer and looks at it
Long after he has ceased to love you, just
To hold together what he was and is.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: And hold Humanity one man, whose universal agony
Still strains and strives to gain the goal, where agonies shall cease to be.
Believe in all things; none believe; judge not nor warp by "Facts" the thought;
See clear, hear clear, tho' life may seem Mâyâ and Mirage, Dream and Naught.
Abjure the Why and seek the How: the God and gods enthroned on high,
Are silent all, are silent still; nor hear thy voice, nor deign reply.
The Now, that indivisible point which studs the length of infinite line
Whose ends are nowhere, is thine all, the puny all thou callest thine.

"Letter to Our European Friends" (4 February 2008)

1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)
Context: Our English careers to born genius are twofold. There is the silent or unlearned career of the Industrialisms, which are very many among us; and there is the articulate or learned career of the three professions, Medicine, Law (under which we may include Politics), and the Church. Your born genius, therefore, will first have to ask himself, Whether he can hold his tongue or cannot? True, all human talent, especially all deep talent, is a talent to do, and is intrinsically of silent nature; inaudible, like the Sphere Harmonies and Eternal Melodies, of which it is an incarnated fraction.

"No More Mr. Nice Guy" (co-written with Michael Owen Bruce) - Full lyrics online http://www.songfacts.com/detail.php?id=3596 - YouTube video http://www.youtube.com/watch?v=XZnhuOEUFXA.
Billion Dollar Babies (1973)
Context: I used to be such a sweet, sweet thing
'Til they got a hold of me.
I opened doors for little old ladies,
I helped the blind to see.
I got no friends 'cause they read the papers.
They can't be seen with me and I'm gettin' real shot down
And I'm feeling mean. No more Mister Nice Guy,
No more Mister Clean,
No more Mister Nice Guy,
They say he's sick, he's obscene.

Section 7
The True Believer (1951), Part One: The Appeal of Mass Movements
Context: There is a fundamental difference between the appeal of a mass movement and the appeal of a practical organization. The practical organization offers opportunities for self-advancement, and its appeal is mainly to self-interest. On the other hand, a mass movement, particularly in its active, revivalist phase, appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self. A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.

"The Beautiful Changes"
Context: Your hands hold roses always in a way that says
They are not only yours; the beautiful changes
In such kind ways,
Wishing ever to sunder
Things and things' selves for a second finding, to lose
For a moment all that it touches back to wonder.

Truman Library address (2006)
Context: It is only through multilateral institutions that States can hold each other to account. And that makes it very important to organize those institutions in a fair and democratic way, giving the poor and the weak some influence over the actions of the rich and the strong.

1860s, Our Composite Nationality (1869)
Context: Men differ widely as to the magnitude of this potential Chinese immigration. The fact that by the late treaty with China we bind ourselves to receive immigrants from that country only as the subjects of the Emperor, and by the construction at least are bound not to naturalize them, and the further fact that Chinamen themselves have a superstitious devotion to their country and an aversion to permanent location in any other, contracting even to have their bones carried back, should they die abroad, and from the fact that many have returned to China, and the still more stubborn fact that resistance to their coming has increased rather than diminished, it is inferred that we shall never have a large Chinese population in America. This, however, is not my opinion. It may be admitted that these reasons, and others, may check and moderate the tide of immigration; but it is absurd to think that they will do more than this. Counting their number now by the thousands, the time is not remote when they will count them by the millions. The emperor hold upon the Chinamen may be strong, but the Chinaman's hold upon himself is stronger.

Letter to Sir Frederick Pollock (23 August 1895); reported in Holmes-Pollock Letters: The Correspondence of Mr. Justice Holmes and Sir Frederick Pollock (1961) edited by Mark De Wolfe Howe, Vol. 1, p. 60; also reported in The Mind and Faith of Justice Holmes: His Speeches, Essays, Letters, and Judicial Opinions (1954), p. 437.
1890s

Okla Hannali (1972)
Context: When very young, Hannali would sit on the black ground and chuckle till it was feared he would injure himself. Whatever came over him, prenatal witticism or ancestral joke, he seldom was able to hold his glee. In all his life he never learned to hold it in.

2000s, 2001, First inaugural address (January 2001)

1850s, The Present Aspect of the Slavery Question (1859)
Context: This negative doctrine of Mr. Douglas that there are no rights anterior to governments is the end of free society. If the majority of a political community have a right to establish slavery if they think it for their interest, they have the same right to declare who shall be enslaved. The doctrine simply substitutes the despotic, irresponsible tyranny of many for that of one. If the majority shall choose that the interest of the State requires the slaughter of all infants born lame, of all persons more than seventy years of age, they have the right to slaughter them, according to what is called the Democratic doctrine. Do you think this a ludicrous and extreme case? But if the majority have a right to deprive a man of his liberty at their pleasure, they have an equal right to take his life. For life is no more a natural right than liberty. The individual citizen, according to Mr. Douglas, is not secure in his person, in his property, in his family, for a single moment from the whim or the passion or the deliberate will of the majority, if expressed as law. Might is not right. I have the power to hold a child by the throat until he turns purple and dies. But I have not the right to do it. A State or a Territory has the power to steal a man's liberty or labor, and to hold him and his children's children forever in slavery. It has the power to do this to any man of any color, of any age, of any country, who is not strong enough to protect himself. But it has no more right to do it to an African than to an American or an Irishman, no more right to do it to the most ignorant and forsaken foreigner than to the prosperous and honored citizen of its own country. We are going to do what Patrick Henry did in Virginia, what James Otis and Samuel Adams did in Massachusetts, what the Sons of Liberty did in New York, ninety years ago. We are going to agitate, agitate, agitate. You say you want to rest. Very well, so do we — and don't blame us if you stuff your pillow with thorns. You say you are tired of the eternal Negro. Very well, stop trying to turn a man into a thing because he happens to be black, and you'll stop our mouths at the same time. But while you keep at your work, be perfectly sure that we shall keep at ours. If you are up at five o'clock, we shall be up at four. We shall agitate, agitate, agitate, until the Supreme Court, obeying the popular will, proclaims that all men have original equal rights which government did not give and cannot justly take away.

Liquidation (2003)
Context: But I believe in writing — nothing else; just writing. Man may live like a worm, but he writes like a god. There was a time when that secret was known, but now it has been forgotten; the world is composed of disintegrating fragments, an incoherent dark chaos, sustained by writing alone. If you have a concept of the world, if you have not yet forgotten all that has happened, that you have a world at all, it is writing that has created that for you, and ceaselessly goes on creating it; Logos, the invisible spider’s thread that holds our lives together.

Talent.
Standing Female Nude (1985)

Source: The Wind in the Willows (1908), Ch. 7
Context: In midmost of the stream, embraced in the weir's shimmering arm-spread, a small island lay anchored, fringed close with willow and silver birch and alder. Reserved, shy, but full of significance, it hid whatever it might hold behind a veil, keeping it till the hour should come, and, with the hour, those who were called and chosen.

Book I, ch. 25.
Discourses

X & XI
Miscellaneous Poems (1773), A Paraphrase on the Prayer used in The Church Liturgy for All Sorts and Conditions Of Men
Context: The Church is indeed, in its real Intent,
An Assembly where Nothing but
Friendship is meant;
And the utter Extinction of Foeship and Wrath
By the Working of Love in the Strength of its Faith.
This gives it its holy and catholic Name,
And truly confirms its apostolic Claim;
Showing what the One Saviour's One Mission had been:
"Go and teach all the World," — ev'ry Creature therein. In the Praise ever due to the Gospel of Grace
Its Universality holds the first Place.
When an Angel proclaim'd Its glad Tidings the Morn
That the Son of the Virgin, the Saviour, was born,
"Which shall be to all People," was said to complete
The angelical Message, so good and so great,
Full of " Glory to God," in the Regions Above,
And of "Goodness to Men," is so Boundless a Love.

Vague Thoughts On Art (1911)
Context: He is but a poor philosopher who holds a view so narrow as to exclude forms not to his personal taste. No realist can love romantic Art so much as he loves his own, but when that Art fulfils the laws of its peculiar being, if he would be no blind partisan, he must admit it. The romanticist will never be amused by realism, but let him not for that reason be so parochial as to think that realism, when it achieves vitality, is not Art. For what is Art but the perfected expression of self in contact with the world; and whether that self be of enlightening, or of fairy-telling temperament, is of no moment whatsoever. The tossing of abuse from realist to romanticist and back is but the sword-play of two one-eyed men with their blind side turned toward each other. Shall not each attempt be judged on its own merits? If found not shoddy, faked, or forced, but true to itself, true to its conceiving mood, and fair-proportioned part to whole; so that it lives — then, realistic or romantic, in the name of Fairness let it pass! Of all kinds of human energy, Art is surely the most free, the least parochial; and demands of us an essential tolerance of all its forms. Shall we waste breath and ink in condemnation of artists, because their temperaments are not our own?

Source: Anarchy, State, and Utopia (1974), Ch. 7 : Distributive Justice, Section I, The Entitlement Theory, p. 152
Context: Justice in holdings is historical; it depends upon what actually has happened. We shall return to this point later.

"Libertad! Igualidad! Fraternidad!"
Al Que Quiere! (1917)
Context: Brother!
— if we were rich
we'd stick our chests out
and hold our heads high! It is dreams that have destroyed us. There is no more pride
in horses or in rein holding. We sit hunched together brooding
our fate. Well —
all things turn bitter in the end
whether you choose the right or
the left way
and —
dreams are not a bad thing.

"The Tooth, the Whole Tooth, and Nothing but the Tooth", in Love Conquers All (1922)
Context: The English language may hold a more disagreeable combination of words than "The doctor will see you now." I am willing to concede something to the phrase "Have you anything to say before the current is turned on?" That may be worse for the moment, but it doesn't last so long. For continued, unmitigating depression, I know nothing to equal "The doctor will see you now." But I'm not narrow-minded about it. I'm willing to consider other possibilities.

Source: Bernard Shaw in Twilight (1943), IV
Context: On the one hand, society needs a common faith and vigorous institutions with the power to coerce; and on the other, the individual as a human soul or as the bearer of a new and possibly saving heresy, must be free. It is difficult enough to reconcile these two needs, but the problem holds another hazard: the need of action under the pressure of time.

"Our Inner Ape: A Leading Primatologist Explains Why We Are Who We Are" (2005), p. 243
Context: In 1879, American economist Francis Walker tried to explain why members of his profession were in such "bad odor amongst real people". He blamed it on their inability to understand why human behavior fails to comply with economic theory. We do not always act the way economists think we should, mainly because we're both less selfish and less rational than economists think we are. Economists are being indoctrinated into a cardboard version of human nature, which they hold true to such a degree that their own behavior has begun to resemble it. Psychological tests have shown that economics majors are more egoistic than the average college student. Exposure in class after class to the capitalist self-interest model apparently kills off whatever prosocial tendencies these students have to begin with. They give up trusting others, and conversely others give up trusting them. Hence the bad odor.

1960s, Operating Manual for Spaceship Earth (1963)
Context: Take the initiative. Go to work, and above all co-operate and don't hold back on one another or try to gain at the expense of another. Any success in such lopsidedness will be increasingly short-lived. These are the synergetic rules that evolution is employing and trying to make clear to us. They are not man-made laws. They are the infinitely accommodative laws of the intellectual integrity governing universe.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.20, p. 395-396
Context: The doctrine of progression... was thus given twelve years ago by Professor Sedgwick, in the preface to his Discourse on the Studies of the University of Cambridge. 'There are traces,' he says, 'among the old deposits of the earth of an organic progression among the successive forms of life. They are to be seen in the absence of mammalia in the older, and their very rare appearance in the newer secondary groups; in the diffusion of warm blooded quadrupeds (frequently of unknown genera) in the older tertiary system, and in their great abundance (and frequently of known genera) in the upper portions of the same series; and lastly, in the recent appearance of Man on the surface of the earth.' 'This historical development,' continues the same author, 'of the forms and functions of organic life during successive epochs, seems to mark a gradual evolution of creative power, manifested by a gradual ascent towards a higher type of being.' 'But the elevation of the fauna of successive periods was not made by transmutation, but by creative additions; and it is by watching these additions that we get some insight into Nature's true historical progress, and learn that there was a time when Cephalopoda were the highest types of animal life, the primates of this world; that Fishes next took the lead, then Reptiles; and that during the secondary period they were anatomically raised far above any forms of the reptile class now living in the world. Mammals were added next, until Nature became what she now is, by the addition of Man.... the generalisation, as laid down by the Woodwardian Professor, still holds good in all essential particulars.

§ 1
1780s, Memorial and Remonstrance Against Religious Assessments (1785)
Context: We hold it for a fundamental and undeniable truth, “that Religion or the duty which we owe to our Creator and the Manner of discharging it, can be directed only by reason and conviction, not by force or violence.” The Religion then of every man must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate. This right is in its nature an unalienable right. It is unalienable; because the opinions of men, depending only on the evidence contemplated by their own minds, cannot follow the dictates of other men: It is unalienable also; because what is here a right towards men, is a duty towards the Creator. It is the duty of every man to render to the Creator such homage, and such only, as he believes to be acceptable to him. This duty is precedent both in order of time and degree of obligation, to the claims of Civil Society. Before any man can be considered as a member of Civil Society, he must be considered as a subject of the Governor of the Universe: And if a member of Civil Society, who enters into any subordinate Association, must always do it with a reservation of his duty to the general authority; much more must every man who becomes a member of any particular Civil Society, do it with a saving of his allegiance to the Universal Sovereign. We maintain therefore that in matters of Religion, no man’s right is abridged by the institution of Civil Society, and that Religion is wholly exempt from its cognizance. True it is, that no other rule exists, by which any question which may divide a Society, can be ultimately determined, but the will of the majority; but it is also true, that the majority may trespass on the rights of the minority.

Source: Utopia (1516), Ch. 1 : Discourses of Raphael Hythloday, of the Best State of a Commonwealth
Context: The island of Utopia is in the middle two hundred miles broad, and holds almost at the same breadth over a great part of it, but it grows narrower towards both ends. Its figure is not unlike a crescent. Between its horns the sea comes in eleven miles broad, and spreads itself into a great bay, which is environed with land to the compass of about five hundred miles, and is well secured from winds. In this bay there is no great current; the whole coast is, as it were, one continued harbour, which gives all that live in the island great convenience for mutual commerce. But the entry into the bay, occasioned by rocks on the one hand and shallows on the other, is very dangerous. In the middle of it there is one single rock which appears above water, and may, therefore, easily be avoided; and on the top of it there is a tower, in which a garrison is kept; the other rocks lie under water, and are very dangerous. The channel is known only to the natives; so that if any stranger should enter into the bay without one of their pilots he would run great danger of shipwreck.

Song lyrics, The Sensual World (1989)
Context: Take away the love and the anger,
And a little piece of hope holding us together.
Looking for a moment that'll never happen,
Living in the gap between past and future.
Take away the stone and the timber,
And a little piece of rope won't hold it together.

Source: 1990s, For Cause and Comrades: Why Men Fought in the Civil War (1997), p. 106
Context: These soldiers were using the word slavery in the same way that Americans in 1776 had used it to describe their subordination to Britain. Unlike many slaveholders in the age of Thomas Jefferson, Confederate soldiers from slaveholding families expressed no feelings of embarrassment or inconsistency in fighting for their own liberty while holding other people in slavery. Indeed, white supremacy and the right of property in slaves were at the core of the ideology for which Confederate soldiers fought.

Youngstown Sheet & Tube Co. v. Sawyer, 343 U.S. 579 (1952) (concurring)
Judicial opinions

Remarkable Guide to the Orchestra (2008)

Early Autumn : A Story of a Lady (1926)
Context: She had turned her back upon them all and no awful fate had overtaken her; instead, she had taken a firm hold upon life and made of it a fine, even glittering, success; and this is a thing which is not easily forgiven. <!-- p. 8

Source: Dreaming the Dark: Magic, Sex and Politics (1982), Ch. 6 : Building Community : Processes for Groups, p. 92
Context: We are all longing to go home to some place we have never been — a place half-remembered and half-envisioned we can only catch glimpses of from time to time. Community. Somewhere, there are people to whom we can speak with passion without having the words catch in our throats. Somewhere a circle of hands will open to receive us, eyes will light up as we enter, voices will celebrate with us whenever we come into our own power. Community means strength that joins our strength to do the work that needs to be done. Arms to hold us when we falter. A circle of healing. A circle of friends. Someplace where we can be free.

The trial of Charles B. Reynolds for blasphemy (1887)
Context: I have given you my definition of blasphemy, and now the question arises, what is worship? Who is a worshiper? What is prayer? What is real religion? Let me answer these questions.
Good, honest, faithful work, is worship. The man who ploughs the fields and fells the forests; the man who works in mines, the man who battles with the winds and waves out on the wide sea, controlling the commerce of the world; these men are worshipers. The man who goes into the forest, leading his wife by the hand, who builds him a cabin, who makes a home in the wilderness, who helps to people and civilize and cultivate a continent, is a worshiper.
Labor is the only prayer that Nature answers; it is the only prayer that deserves an answer, — good, honest, noble work. A woman whose husband has gone down to the gutter, gone down to degradation and filth; the woman who follows him and lifts him out of the mire and presses him to her noble heart, until he becomes a man once more, this woman is a worshiper. Her act is worship.
The poor man and the poor woman who work night and day, in order that they may give education to their children, so that they may have a better life than their father and mother had; the parents who deny themselves the comforts of life, that they may lay up something to help their children to a higher place -- they are worshipers; and the children who, after they reap the benefit of this worship, become ashamed of their parents, are blasphemers.
The man who sits by the bed of his invalid wife, -- a wife prematurely old and gray, -- the husband who sits by her bed and holds her thin, wan hand in his as lovingly, and kisses it as rapturously, as passionately, as when it was dimpled, -- that is worship; that man is a worshiper; that is real religion.

Writ of expulsion from the Jewish community, as translated in Benedict de Spinoza : His Life, Correspondence, and Ethics (1870) by Robert Willis
Context: With the judgment of the angels and the sentence of the saints, we anathematize, execrate, curse and cast out Baruch de Espinoza, the whole of the sacred community assenting, in presence of the sacred books with the six-hundred-and-thirteen precepts written therein, pronouncing against him the malediction wherewith Elisha cursed the children, and all the maledictions written in the Book of the Law. Let him be accursed by day, and accursed by night; let him be accursed in his lying down, and accursed in his rising up; accursed in going out and accursed in coming in. May the Lord never more pardon or acknowledge him; may the wrath and displeasure of the Lord burn henceforth against this man, load him with all the curses written in the Book of the Law, and blot out his name from under the sky; may the Lord sever him from all the tribes of Israel, weight him with all the maledictions of the firmament contained in the Book of Law; and may all ye who are obedient to the Lord your God be saved this day.
Hereby then are all admonished that none hold converse with him by word of mouth, none hold communication with him by writing; that no one do him any service, no one abide under the same roof with him, no one approach within four cubits' length of him, and no one read any document dictated by him, or written by his hand.

1860s, The Constitution of the United States: Is It Pro-Slavery or Anti-Slavery? (1860)
Context: My argument against the dissolution of the American Union is this. It would place the slave system more exclusively under the control of the slave-holding states, and withdraw it from the power in the northern states which is opposed to slavery. Slavery is essentially barbarous in its character. It, above all things else, dreads the presence of an advanced civilization. It flourishes best where it meets no reproving frowns, and hears no condemning voices. While in the Union it will meet with both. Its hope of life, in the last resort, is to get out of the Union. I am, therefore, for drawing the bond of the Union more completely under the power of the free states. What they most dread, that I most desire. I have much confidence in the instincts of the slaveholders. They see that the Constitution will afford slavery no protection when it shall cease to be administered by slaveholders. They see, moreover, that if there is once a will in the people of America to abolish slavery, this is no word, no syllable in the Constitution to forbid that result. They see that the Constitution has not saved slavery in Rhode Island, in Connecticut, in New York, or Pennsylvania; that the Free States have only added three to their original number. There were twelve Slave States at the beginning of the Government: there are fifteen now.

Source: Space Chantey (1968), Ch. 5
Context: "Strangers may not lodge complaints till they have been in residence here for ninety days," the Cacique said, "and no stranger has ever remained with us that long."
"My complaint won't hold for ninety days. I accuse you people of eating men."

Pages 713–714.
"The Marxian Theory of Value: Das Kapital: A Criticism" (1884)
Context: It is true also that Marx elsewhere virtually defines value so as to make it essentially dependent upon human labour (p. 81 [43a]). But for all that his analysis is based on the bare fact of exchangeability. This fact alone establishes Verschiedenkeit and Ghichheit, heterogeneity and homogeneity. Any two things which normally exchange for each other, whether products of labour or not, whether they have, or have not, what we choose to call value, must have that "common something" in virtue of which things exchange and can be equated with each other; and all legitimate inferences as to wares which are drawn from the bare fact of exchange must be equally legitimate when applied to other exchangeable things. Now the "common something," which all exchangeable things contain, is neither more nor less than abstract utility, i. e. power of satisfying human desires. The exchanged articles differ from each other in the specific desires which they satisfy, they resemble each other in the degree of satisfaction which they confer. The Verschiedenheit is qualitative, the Gleichheit is quantitative.It cannot be urged that there is no common measure to which we can reduce the satisfaction derived from such different articles as Bibles and brandy, for instance (to take an illustration suggested by Marx), for as a matter of fact we are all of us making such reductions every day. If I am willing to give the same sum of money for a family Bible and for a dozen of brandy, it is because I have reduced the respective satisfactions their possession will afford me to a common measure, and have found them equivalent. In economic phrase, the two things have equal abstract utility for me. In popular (and highly significant) phrase, each of the two things is worth as much to me as the other.Marx is, therefore, wrong in saying that when we pass from that in which the exchangeable wares differ (value in use) to that in which they are identical (value in exchange), we must put their utility out of consideration, leaving only jellies of abstract labour. What we really have to do is to put out of consideration the concrete and specific qualitative utilities in which they differ, leaving only the abstract and general quantitative utility in which they are identical.This formula applies to all exchangeable commodities, whether producible in indefinite quantities, like family Bibles and brandy, or strictly limited in quantity, like the "Raphaels," one of which has just been purchased for the nation. The equation which always holds in the case of a normal exchange is an equation not of labour, but of abstract utility, significantly called worth. … A coat is made specifically useful by the tailor's work, but it is specifically useful (has a value in use) because it protects us. In the same way, it is made valuable by abstractly useful work, but it is valuable because it has abstract utility.

Source: Aeneid (29–19 BC), Book I, Line 11 (tr. Allen Mandelbaum)

"Does God Exist?" debate http://hitchensdebates.blogspot.com/2010/11/hitchens-vs-turek-vcu.html vs.
2010s, 2010
Context: I'll grant you that it would possible to track the pregnancy of the woman Mary who's mentioned about three times in the Bible and to show there was no male intervention in her life at all but yet she delivered herself of a healthy baby boy. I can say— I don't say that's impossible. Parthenogenesis is not completely unthinkable. It does not prove that his paternity is divine and it wouldn't prove that any of his moral teachings were thereby correct. Nor, if I was to see him executed one day and see him walking the streets the next, would that show that his father was God or his mother was a virgin or that his teachings were true, especially given the commonplace nature of resurrection at that time and place. After all, Lazarus was raised, never said a word about it. The was raised, didn't say a thing about what she'd been through. And the Gospels tell us that at the time of the crucifixion all the graves in Jerusalem opened and their occupants wandered around the streets to greet people. So it seems resurrection was something of a banality at the time. Not all of those people clearly were divinely conceived. So I'll give you all the miracles and you'll still be left exactly where you are now, holding an empty sack.

Upon The Mother Of The Gods (c. 362-363)
Context: Let nobody suppose me to say that all these things were done and happened formerly without the gods themselves knowing what they meant to do; or as though they were chastising their own faults. The causes of things that be, the ancients (whether with the gods to guide them, or discovering them by their unassisted efforts, but better to say seeking them out under the guidance of the gods), when they had discovered them, wrapped up the same in strange fables, in order that the fiction, being detected through its own extravagance and obscurity, might draw us on to the investigation of the Truth. For the vulgar, incapable of reasoning, derive sufficient benefit from what is conveyed by means of symbols; whilst to those of superior intellect, the truth respecting the gods will then only be serviceable, when they through diligent research shall find it out and lay hold thereof: whilst they are reminded by means of dark legends that it is their duty to inquire; and that they may advance to the end, as to the summit of the thing, after they have discerned it by means of such research; not so much out of respect and confidence in the judgment of others, as in the exertion of one's own understanding upon other objects.

Source: In My Own Way: An Autobiography 1915-1965 (1972), p. 61

Journal entry (21 July 1944); later published in The Wartime Journals (1970)
Context: The intense artillery fire has stripped the trees of leaves and branches so that the outline of the coral ridge itself can be seen silhouetted against the sky. Since I have been on Owi Island, at irregular intervals through the night and day, the sound of our artillery bombarding this Japanese stronghold has floated in across the water. This afternoon, I stood on the cliff outside our quarters (not daring to sit on the ground because of the danger of typhus) and watched the shells bursting on the ridge. For weeks that handful of Japanese soldiers, variously estimated at between 250 and 700 men, has been holding out against overwhelming odds and the heaviest bombardment our well-supplied guns can give them.
If positions were reversed and our troops held out so courageously and well, their defense would be recorded as one of the most glorious examples of tenacity, bravery, and sacrifice in the history of our nation. But, sitting in the security and relative luxury of our quarters, I listen to American Army officers refer to these Japanese soldiers as "yellow sons of bitches." Their desire is to exterminate the Jap ruthlessly, even cruelly. I have not heard a word of respect or compassion spoken of our enemy since I came here.
It is not the willingness to kill on the part of our soldiers which most concerns me. That is an inherent part of war. It is our lack of respect for even the admirable characteristics of our enemy — for courage, for suffering, for death, for his willingness to die for his beliefs, for his companies and squadrons which go forth, one after another, to annihilation against our superior training and equipment. What is courage for us is fanaticism for him. We hold his examples of atrocity screamingly to the heavens while we cover up our own and condone them as just retribution for his acts.

Fragment 146 (trans. by Plumptre), reported in Bartlett's Familiar Quotations, 10th ed. (1919)

Speech in the House of Commons, July 8, 1920 "Amritsar" http://lachlan.bluehaze.com.au/churchill/am-text.htm
Early career years (1898–1929)
Context: Let me marshal the facts. The crowd was unarmed, except with bludgeons. It was not attacking anybody or anything. It was holding a seditious meeting. When fire had been opened upon it to disperse it, it tried to run away. Pinned up in a narrow place considerably smaller than Trafalgar Square, with hardly any exits, and packed together so that one bullet would drive through three or four bodies, the people ran madly this way and the other. When the fire was directed upon the centre, they ran to the sides. The fire was then directed to the sides. Many threw themselves down on the ground, and the fire was then directed on the ground. This was continued for 8 or 10 minutes... [i]f the road had not been so narrow, the machine guns and the armoured cars would have joined in. Finally, when the ammunition had reached the point that only enough remained to allow for the safe return of the troops, and after 379 persons … had been killed, and when most certainly 1,200 or more had been wounded, the troops, at whom not even a stone had been thrown, swung round and marched away. … We have to make it absolutely clear … that this is not the British way of doing business. … Our reign, in India or anywhere else, has never stood on the basis of physical force alone, and it would be fatal to the British Empire if we were to try to base ourselves only upon it.

Sex, Ecology, Spirituality (1995, 2000)
Context: Global consciousness is not an objective belief that can be taught to anybody and everybody, but a subjective transformation in the interior structures that can hold belief in the first place, which itself is the product of a long line of inner consciousness development.

Life & Times of Michael K (1983)
Context: He closed his eyes and tried to recover in his imagination the mudbrick walls and reed roof of her stories, the garden of prickly pear, the chickens scampering for the feed scattered by the little barefoot girl. And behind that child, in the doorway, her face obscured by shadow, he searched for a second woman, the woman from whom his mother had come into the world. When my mother was dying in the hospital, he thought, when she knew her end was coming, it was not me she looked to but someone who stood behind me: her mother or the ghost of her mother. To me she was a woman but to herself she was still a child calling to her mother to hold her hand and help her. And her own mother, in the secret life we do not see, was a child too. I come from a line of children without end.

I confess I secretly suspect the Republicanism of an orator who is more anxious to show his hearers that he respects what he calls the rights of slavery than that he loves the rights of man. If God be just and the human instinct true, slavery has no rights at all. It has only a legalized toleration. Have I a right to catch a weaker man than I, and appropriate him, his industry, and his family, forever, against his will, to my service? Because if I have, any man stronger than I has the same right over me. But if I have not, what possible right is represented by the two thousand million dollars of property in human beings in this country? It is the right of Captain Kidd on the sea, of Dick Turpin on the land. I certainly do not say that every slave-holder is a bad man, because I know the contrary. The complicity of many with the system is inherited, and often unwilling. But to rob a man of his liberty, to make him so far as possible a brute and a thing, is not less a crime against human nature because it is organized into a hereditary system of frightful proportions. A wrong does not become a right by being vested.
1850s, The Present Aspect of the Slavery Question (1859)

The Histories

Black Boy (1945)

Source: 2000s, A New Birth of Freedom: Abraham Lincoln and the Coming of the Civil War (2000), p. 231
Context: South Carolina cites, loosely, but with substantial accuracy, some of the language of the original Declaration. That Declaration does say that it is the right of the people to abolish any form of government that becomes destructive of the ends for which it was established. But South Carolina does not repeat the preceding language in the earlier document: 'We hold these truths to be self-evident, that all men are created equal'.

Book II, 1270b.39
Politics

Draft for a Statement of Human Obligation (1943)
Context: The combination of these two facts — the longing in the depth of the heart for absolute good, and the power, though only latent, of directing attention and love to a reality beyond the world and of receiving good from it — constitutes a link which attaches every man without exception to that other reality.
Whoever recognizes that reality recognizes also that link. Because of it, he holds every human being without any exception as something sacred to which he is bound to show respect.
This is the only possible motive for universal respect towards all human beings. Whatever formulation of belief or disbelief a man may choose to make, if his heart inclines him to feel this respect, then he in fact also recognizes a reality other than this world's reality. Whoever in fact does not feel this respect is alien to that other reality also.

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 55
Context: Of all tyrannies of unreason in the modern world, one holds a supremely evil preeminence. It covered the period from the middle of the sixteenth century to the middle of the seventeenth, and throughout those hundred years was waged a war of hatreds,—racial, religious, national, and personal;—of ambitions, ecclesiastical and civil;—of aspirations, patriotic and selfish;—of efforts, noble and vile. During all those weary generations Europe became one broad battlefield,—drenched in human blood and lighted from innumerable scaffolds. In this confused struggle great men appeared—heroes and martyrs, ruffians and scoundrels: all was anarchic. The dominant international gospel was that of Machiavelli.

Source: The Walking Drum (1984), Ch. 31
Context: How much could I tell them? How much dared I tell them? What was the point at which acceptance would begin to yield to doubt? For the mind must be prepared for knowledge as one prepares a field for planting, and a discovery made too soon is no better than a discovery not made at all. Had I been a Christian, I would undoubtedly have been considered a heretic, for what the world has always needed is more heretics and less authority. There can be no order or progress without discipline, but authority can be quite different. Authority, in this world in which I moved, implied belief in and acceptance of a dogma, and dogma is invariably wrong, as knowledge is always in a state of transition. The radical ideas of today are often the conservative policies of tomorrow, and dogma is left protesting by the wayside.  Each generation has a group that wishes to impose a static pattern on events, a static pattern that would hold society forever immobile in a position favorable to the group in question. <!--
Much of the conflict in the minds and arguments of those about me was due to a basic conflict between religious doctrines based primarily upon faith, and Greek philosophy, which was an attempt to interpret experience by reason. Or so it seemed to me, a man with much to learn.

Nobel Peace Prize acceptance (1985)
Context: We physicians protest the outrage of holding the entire world hostage. We protest the moral obscenity that each of us is being continuously targeted for extinction. We protest the ongoing increase in overkill. We protest the expansion of the arms race to space. We protest the diversion of scarce resources from aching human needs. Dialogue without deeds brings the calamity ever closer, as snail-paced diplomacy is outdistanced by missile-propelled technology. We physicians demand deeds to implement further deeds which will lead to the abolition of all nuclear weaponry.
We recognise that before abolition can become a reality, the nuclear arms race must be halted.

1880s, Personal Memoirs of General U. S. Grant (1885)
Context: The winter of 1860-1 will be remembered by middle-aged people of to-day as one of great excitement. South Carolina promptly seceded after the result of the Presidential election was known. Other Southern States proposed to follow. In some of them the Union sentiment was so strong that it had to be suppressed by force. Maryland, Delaware, Kentucky and Missouri, all Slave States, failed to pass ordinances of secession; but they were all represented in the so-called congress of the so-called Confederate States. The Governor and Lieutenant-Governor of Missouri, in 1861, Jackson and Reynolds, were both supporters of the rebellion and took refuge with the enemy. The governor soon died, and the lieutenant-governor assumed his office; issued proclamations as governor of the State; was recognized as such by the Confederate Government, and continued his pretensions until the collapse of the rebellion. The South claimed the sovereignty of States, but claimed the right to coerce into their confederation such States as they wanted, that is, all the States where slavery existed. They did not seem to think this course inconsistent. The fact is, the Southern slave-owners believed that, in some way, the ownership of slaves conferred a sort of patent of nobility—a right to govern independent of the interest or wishes of those who did not hold such property. They convinced themselves, first, of the divine origin of the institution and, next, that that particular institution was not safe in the hands of any body of legislators but themselves.

Ch. 16.

Audio lecture, "History Ends In Green" ( Pt. 11 http://www.youtube.com/watch?v=bB9zIygfxLc Pt. 12 http://www.youtube.com/watch?v=epymX5t41kw)
Context: What you see, I think is the morphogenetic field. The invisible world that holds everything together. Not the net of matter and light, but the net of casuistry — of intentionality, of caring, of hope of dream — of thought. That all is there, but it has been hidden from us for centuries because of the exorcism of the spirit that took place in order to allow science to do business. And that monotonous and ill-considered choice has made us the inheritors of a tradition of existential emptiness — but that has impalded to us to go back to the jungles and recover this thing. … The question is, can we dream a dream that is sufficiently noble that we give meaning to the sacrifices that have been made to allow the 20th century to exist … I am convinced that if there were no shamanic pipeline, there would be no higher life, as we know it, on this planet. … We are all cells of a much larger body, and like the cells of our own body it is hard for us to glimpse the whole pattern of the whole of what is happening, and yet we can sense that there is a purpose, and there is a pattern...

"A Defence of Baby-Worship"
The Defendant (1901)
Context: The humorous look of children is perhaps the most endearing of all the bonds that hold the Cosmos together. Their top-heavy dignity is more touching than any humility; their solemnity gives us more hope for all things than a thousand carnivals of optimism; their large and lustrous eyes seem to hold all the stars in their astonishment; their fascinating absence of nose seems to give to us the most perfect hint of the humour that awaits us in the kingdom of heaven.

Source: It's Not About the Bike: My Journey Back to Life (2000), p. 113
Context: I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsiblity to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, "But you were never a Christian, so you're going the other way from heaven." If so, I was going to reply, "You know what? You're right. Fine."

Frankfurt Book Fair speech (2003)

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17
Context: I do not ascribe to God ignorance of anything or any kind of weakness; I hold that Divine Providence is related and closely connected with the intellect, because Providence can only proceed from an intelligent being, from a being that is itself the most perfect Intellect. Those creatures, therefore, which receive part of that intellectual influence, will become subject to the action of Providence in the same proportion as they are acted upon by the intellect. This theory is in accordance with reason and with the teaching of the Scripture, whilst the other theories previously mentioned either exaggerate Divine Providence of detract from it.

Nobel lecture (2001)
Context: Today, in Afghanistan, a girl will be born. Her mother will hold her and feed her, comfort her and care for her — just as any mother would anywhere in the world. In these most basic acts of human nature, humanity knows no divisions. But to be born a girl in today's Afghanistan is to begin life centuries away from the prosperity that one small part of humanity has achieved. It is to live under conditions that many of us in this hall would consider inhuman.
I speak of a girl in Afghanistan, but I might equally well have mentioned a baby boy or girl in Sierra Leone. No one today is unaware of this divide between the world’s rich and poor. No one today can claim ignorance of the cost that this divide imposes on the poor and dispossessed who are no less deserving of human dignity, fundamental freedoms, security, food and education than any of us. The cost, however, is not borne by them alone. Ultimately, it is borne by all of us — North and South, rich and poor, men and women of all races and religions.
Today's real borders are not between nations, but between powerful and powerless, free and fettered, privileged and humiliated. Today, no walls can separate humanitarian or human rights crises in one part of the world from national security crises in another.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: It was brought home to me that two men may be as sincere, as earnest, as faithful, as uncompromising, and yet hold opinions far asunder as the poles. I have before said that I think the moment of this conviction is the most perilous crisis of our lives; for myself, it threw me at once on my own responsibility, and obliged me to look for myself at what men said, instead of simply accepting all because they said it. I begin to look about me to listen to what had to be said on many sides of the question, and try, as far as I could, to give it all fair hearing.

Speech on Leadership in Speeches Delivered on Various Occasions, May 1957-December 1959 (1960), p. 138.
Context: Leadership does not mean domination. The world is always well supplied with people who wish to rule and dominate others.
The true leader is a different sort; he seeks effective activity which has a truly beneficient purpose. He inspires others to follow in his wake, and holding aloft the torch of wisdom, leads the way for society to realize its genuinely great aspirations.

Errantry, St. 4 - 5
Moods, Songs and Doggerels (1912)
Context: p>God save the pennon, ragged to the dawn,
That signs to moon to stand, and sun to fly;
And flutters when the weak is overborne
To stem the tide of fate and certainty.
That knows not reason, and that seeks no fame —So! Undismayed beneath the serried clouds,
Raise up the banner of forlorn defence —
A jest to the complacency of crowds —
Bright-haloed with the one diviner sense:
To hold itself as nothing to itself;
And in the quest of its imagined star
To lose all thought of after-recompense!</p

Though sometimes quoted as if he were author of it, the expression "Only those who see the invisible can do the impossible" is one that greatly predates Lown's use of it; it has also been attributed to Thomas Jefferson, Jesus and Mrs. Charles E. Cowman, but the earliest published expression yet located seems to have been one by American Baptist minister Rev. Robert Stuart MacArthur in Royal Messages of Cheer and Comfort Beautifully Told (1909) edited by Sarah Conger Robinson, p. 58
A Prescription for Hope (1985)
Context: We must hold fast to the dream that reason will prevail. The world today is full of anguish and dread. As great as is the danger, still greater is the opportunity. If science and technology have catapulted us to the brink of extinction, the same ingenuity has brought humankind to the boundary of an age of abundance.
Never before was it possible to feed all the hungry. Never before was it possible to shelter all the homeless. Never before was it possible to teach all the illiterates. Never before were we able to heal so many afflictions. For the first time science and medicine can diminish drudgery and pain.
Only those who see the invisible can do the impossible. But in order to do the impossible, in the words of Jonathan Schell, we ask "not for our personal survival: we ask only that we be survived. We ask for assurance that when we die as individuals, as we know we must, mankind will live on".

Source: Anarchy, State, and Utopia (1974), Ch. 7 : Distributive Justice, Section I, The Entitlement Theory, p. 151
Context: 1. A person who acquires a holding in accordance with the principle of justice in acquisition is entitled to that holding.
2. A person who acquires a holding in accordance with the principle of justice in transfer, from someone else entitled to the holding, is entitled to the holding.
3. No one is entitled to a holding except by (repeated) applications of 1 and 2.

"The Importance of Critical Discussion" in On the Barricades: Religion and Free Inquiry in Conflict (1989) by Robert Basil
Context: There is an almost universal tendency, perhaps an inborn tendency, to suspect the good faith of a man who holds opinions that differ from our own opinions. … It obviously endangers the freedom and the objectivity of our discussion if we attack a person instead of attacking an opinion or, more precisely, a theory.

Essentials to Peace (1953)
Context: The points I have just discussed are, of course, no more than a very few suggestions in behalf of the cause of peace. I realize that they hold nothing of glittering or early promise, but there can be no substitute for effort in many fields. There must be effort of the spirit — to be magnanimous, to act in friendship, to strive to help rather than to hinder. There must be effort of analysis to seek out the causes of war and the factors which favor peace, and to study their application to the difficult problems which will beset our international intercourse. There must be material effort — to initiate and sustain those great undertakings, whether military or economic, on which world equilibrium will depend.
If we proceed in this manner, there should develop a dynamic philosophy which knows no restrictions of time or space. In America we have a creed which comes to us from the deep roots of the past. It springs from the convictions of the men and women of many lands who founded the nation and made it great. We share that creed with many of the nations of the Old World and the New with whom we are joined in the cause of peace.