Quotes about honor

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Opening Address to the International Military Tribunal at the Nuremberg Trials (10 November 1945)
Quotes from the Nuremberg Trials (1945-1946)

"The greatest honor history can bestow is the title of peacemaker" was later used as Nixon's epitaph.
1960s, First Inaugural Address (1969)
Context: What kind of nation we will be, what kind of world we will live in, whether we shape the future in the image of our hopes, is ours to determine by our actions and our choices.
The greatest honor history can bestow is the title of peacemaker. This honor now beckons America — the chance to help lead the world at last out of the valley of turmoil, and onto that high ground of peace that man has dreamed of since the dawn of civilization.
If we succeed, generations to come will say of us now living that we mastered our moment, that we helped make the world safe for mankind.
This is our summons to greatness.

Source: Discipleship (1937), Discipleship and the Cross, p. 87.
Context: God honors some with great suffering and grants them the grace of martyrdom, while other are not tempted beyond their strength. But in every case it is one cross.
It is laid on every Christian. The first Christ-suffering that everyone has to experience is the call which summons us away from our attachments to this world. It is the death of the old self in the encounter with Jesus Christ. Those who enter into discipleship enter into Jesus' death.

Poems
Context: Do not think me gentle
because I speak in praise
of gentleness, or elegant
because I honor the grace
that keeps this world. I am
a man crude as any,
gross of speech, intolerant,
stubborn, angry, full
of fits and furies. That I
may have spoken well
at times, is not natural.
A wonder is what it is.

A Warning To My Readers.

The trial of Charles B. Reynolds for blasphemy (1887)
Context: Gentlemen, you can never make me believe — no statute can ever convince me, that there is any infinite Being in this universe who hates an honest man. It is impossible to satisfy me that there is any God, or can be any God, who holds in abhorrence a soul that has the courage to express his thought. Neither can the whole world convince me that any man should be punished, either in this world or in the next, for being candid with his fellow-men. If you send men to the penitentiary for speaking their thoughts, for endeavoring to enlighten their fellows, then the penitentiary will become a place of honor, and the victim will step from it — not stained, not disgraced, but clad in robes of glory.
Let us take one more step.
What is holy, what is sacred? I reply that human happiness is holy, human rights are holy. The body and soul of man — these are sacred. The liberty of man is of far more importance than any book; the rights of man, more sacred than any religion — than any Scriptures, whether inspired or not.
What we want is the truth, and does any one suppose that all of the truth is confined in one book — that the mysteries of the whole world are explained by one volume?
All that is — all that conveys information to man — all that has been produced by the past — all that now exists — should be considered by an intelligent man. All the known truths of this world — all the philosophy, all the poems, all the pictures, all the statues, all the entrancing music — the prattle of babes, the lullaby of mothers, the words of honest men, the trumpet calls to duty — all these make up the bible of the world — everything that is noble and true and free, you will find in this great book.
If we wish to be true to ourselves, — if we wish to benefit our fellow-men — if we wish to live honorable lives — we will give to every other human being every right that we claim for ourselves.

Of Great Place
Essays (1625)
Context: It is an assured sign of a worthy and generous spirit, whom honor amends. For honor is, or should be, the place of virtue and as in nature, things move violently to their place, and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding stair; and if there be factions, it is good to side a man's self, whilst he is in the rising, and to balance himself when he is placed. Use the memory of thy predecessor, fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them, when they look not for it, than exclude them, when they have reason to look to be called. Be not too sensible, or too remembering, of thy place in conversation, and private answers to suitors; but let it rather be said, When he sits in place, he is another man.

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 23-25
Context: The Adlerians, in the name of “individual psychology,” take the side of society against the individual. … Adler’s later thought succumbs to the worst of his earlier banalization. It is conventional, practical, and moralistic. “Our science … is based on common sense.” Common sense, the half-truths of a deceitful society, is honored as the honest truths of a frank world.

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.

Biographical profile
Official site
Context: There can never be too many of us doing this type of work … The work that we do is necessary beyond accolades or honors. In fact, to do it for accolades or honors alone is criminal. I am my brother’s keeper, may I always behave as such!

To Lucasta: Going to the Wars, st. 3.
Lucasta (1649)
Context: Yet this inconstancy is such
As you too shall adore;
I could not love thee, dear, so much,
Loved I not honor more.

Source: 1850s, Practice in Christianity (September 1850), p. 220
Context: In hidden inwardness all are Christians; who would dare deny this? Anyone who would take it upon himself to deny it surely runs the risk of wanting to play the knower of hearts. So no one can deny it. That everyone is Christian in hidden inwardness is in this way a secretiveness that is almost locked up, so to speak, behind a jammed lock: it is impossible to find out whether all these thousands upon thousands actually are Christians, for they all are that, so it is said, in hidden inwardness. And not only for the Church but for everybody it holds true that one does not pass judgment on hidden and secret things, because one is unable to judge. Should it not, however, be possible to break this secretiveness and have a little disclosure without becoming guilty of being a knower of hearts? Yes, indeed! How so? In this way, that someone quite simply on his own responsibility takes it upon himself to confess Christ in the midst of Christendom. He does not judge a single person, far from it, but many will disclose themselves by the way they judge him. He does not claim to be a better Christian than others, no, far from it; on the contrary, to the others he makes the admission that they undoubtedly are better Christians than he, they who keep it hidden out of religious fear of winning honor and esteem, whereas he, poor simpleton that he is, on his own behalf is so afraid that it might prove to be shadowboxing with such an extreme Christianity, and therefore he holds to the old Christianity of confessing Christ. Therefore he does not inform against any of the others, that they are not Christians; far from it, he informs only against himself, that he is such a poor simpleton. Nevertheless the thoughts of many hearts would be disclosed by how they judge this poor simpleton, this imperfect Christian.

2000s, The Sacred Warrior (2000)
Context: Gandhi himself never ruled out violence absolutely and unreservedly. He conceded the necessity of arms in certain situations. He said, "Where choice is set between cowardice and violence, I would advise violence... I prefer to use arms in defense of honor rather than remain the vile witness of dishonor..."

1840s, Essays: First Series (1841), Compensation
Context: We feel defrauded of the retribution due to evil acts, because the criminal adheres to his vice and contumacy, and does not come to a crisis or judgment anywhere in visible nature. There is no stunning confutation of his nonsense before men and angels. Has he therefore outwitted the law? Inasmuch as he carries the malignity and the lie with him, he so far deceases from nature. In some manner there will be a demonstration of the wrong to the understanding also; but should we not see it, this deadly deduction makes square the eternal account.
Neither can it be said, on the other hand, that the gain of rectitude must be bought by any loss. There is no penalty to virtue; no penalty to wisdom; they are proper additions of being. In a virtuous action, I properly am; in a virtuous act, I add to the world; I plant into deserts conquered from Chaos and Nothing, and see the darkness receding on the limits of the horizon. There can be no excess to love; none to knowledge; none to beauty, when these attributes are considered in the purest sense. The soul refuses limits, and always affirms an Optimism, never a Pessimism.
His life is a progress, and not a station. His instinct is trust. Our instinct uses "more" and "less" in application to man, of the presence of the soul, and not of its absence; the brave man is greater than the coward; the true, the benevolent, the wise, is more a man, and not less, than the fool and knave. There is no tax on the good of virtue; for that is the incoming of God himself, or absolute existence, without any comparative. Material good has its tax, and if it came without desert or sweat, has no root in me, and the next wind will blow it away. But all the good of nature is the soul's, and may be had, if paid for in nature's lawful coin, that is, by labor which the heart and the head allow. I no longer wish to meet a good I do not earn, for example, to find a pot of buried gold, knowing that it brings with it new burdens. I do not wish more external goods, — neither possessions, nor honors, nor powers, nor persons. The gain is apparent; the tax is certain. But there is no tax on the knowledge that the compensation exists, and that it is not desirable to dig up treasure. Herein I rejoice with a serene eternal peace. I contract the boundaries of possible mischief. I learn the wisdom of St. Bernard, — "Nothing can work me damage except myself; the harm that I sustain I carry about with me, and never am a real sufferer but by my own fault."

1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: Fellow citizens, ours is no new-born zeal and devotion — merely a thing of this moment. The name of Abraham Lincoln was near and dear to our hearts in the darkest and most perilous hours of the republic. We were no more ashamed of him when shrouded in clouds of darkness, of doubt, and defeat than when we saw him crowned with victory, honor, and glory. Our faith in him was often taxed and strained to the uttermost, but it never failed. When he tarried long in the mountain; when he strangely told us that we were the cause of the war; when he still more strangely told us that we were to leave the land in which we were born; when he refused to employ our arms in defense of the Union; when, after accepting our services as colored soldiers, he refused to retaliate our murder and torture as colored prisoners; when he told us he would save the Union if he could with slavery; when he revoked the Proclamation of Emancipation of General Fremont; when he refused to remove the popular commander of the Army of the Potomac, in the days of its inaction and defeat, who was more zealous in his efforts to protect slavery than to suppress rebellion; when we saw all this, and more, we were at times grieved, stunned, and greatly bewildered; but our hearts believed while they ached and bled. Nor was this, even at that time, a blind and unreasoning superstition. Despite the mist and haze that surrounded him; despite the tumult, the hurry, and confusion of the hour, we were able to take a comprehensive view of Abraham Lincoln, and to make reasonable allowance for the circumstances of his position. We saw him, measured him, and estimated him; not by stray utterances to injudicious and tedious delegations, who often tried his patience; not by isolated facts torn from their connection; not by any partial and imperfect glimpses, caught at inopportune moments; but by a broad survey, in the light of the stern logic of great events, and in view of that divinity which shapes our ends, rough hew them how we will, we came to the conclusion that the hour and the man of our redemption had somehow met in the person of Abraham Lincoln. It mattered little to us what language he might employ on special occasions; it mattered little to us, when we fully knew him, whether he was swift or slow in his movements; it was enough for us that Abraham Lincoln was at the head of a great movement, and was in living and earnest sympathy with that movement, which, in the nature of things, must go on until slavery should be utterly and forever abolished in the United States.

1880s, Speech Nominating John Sherman for President (1880)
Context: Nothing touches my heart more quickly than a tribute of honor to a great and noble character; but as I sat in my seat and witnessed this demonstration, this assemblage seemed to me a human ocean in tempest. I have seen the sea lashed into fury and tossed into spray, and its grandeur moves the soul of the dullest man; but I remember that it is not the billows, but the calm level of the sea, from which all heights and depths are measured. When the storm has passed and the hour of calm settles on the ocean, when the sunlight bathes its peaceful surface, then the astronomer and surveyor take the level from which they measure all terrestrial heights and depths.

Uncle Tom's Cabin (1852), Concluding Remarks
Context: Is man ever a creature to be trusted with wholly irresponsible power? And does not the slave system, by denying the slave all legal right of testimony, make every individual owner an irresponsible despot? Can anybody fall to make the inference what the practical result will be? If there is, as we admit, a public sentiment among you, men of honor, justice and humanity, is there not also another kind of public sentiment among the ruffian, the brutal and debased? And cannot the ruffian, the brutal, the debased, by slave law, own just as many slaves as the best and purest? Are the honorable, the just, the high-minded and compassionate, the majority anywhere in this world?

Remarks while presenting a Presidential citation http://www.presidency.ucsb.edu/ws/index.php?pid=10457 to Jonas Salk (22 April 1955)
1950s
Context: The work of Dr. Salk is in the highest tradition of selfless and dedicated medical research. He has provided a means for the control of a dread disease. By helping scientists in other countries with technical information; by offering to them the strains of seed virus and professional aid so that the production of vaccine can be started by them everywhere; by welcoming them to his laboratory that they may gain a fuller knowledge, Dr. Salk is a benefactor of mankind.
His achievement, a credit to our entire scientific community, does honor to all the people of the United States.

"The Battle of Lovell's Pond," poem first published in the Portland Gazette (November 17, 1820).
Context: p>The warriors that fought for their country, and bled,
Have sunk to their rest; the damp earth is their bed;
No stone tells the place where their ashes repose,
Nor points out the spot from the graves of their foes.They died in their glory, surrounded by fame,
And Victory's loud trump their death did proclaim;
They are dead; but they live in each Patriot's breast,
And their names are engraven on honor's bright crest.</p

All the Trouble in the World (1994)

The first order of business is education reform, and we have started strong. On Tuesday, I sent to Congress a package of reforms to turn last year's pledges into this year's laws. I want to make all of our public schools places of learning and high standards and achievement. Our country must offer every child, no matter what his or her background or accent, a fair start in life with a quality education. I also met this week with congressional leaders in both parties, and we found a lot of agreement on the basic goals of reform. No one is content with the status quo. Most are open to new ideas. Everyone agrees at least that the problems are serious and action is urgently needed. This city has heard so much talk over the years about education reform. So many different approaches have been tried. So many new programs have been created. But we need more than a few new programs. We need a new way of thinking. We must go back to the fundamentals of early reading and regular testing, local control, and accountability for results, clear incentives for excellence, and clear consequences for failure.
2000s, 2001, Radio Address to the Nation (January 2001)

Paris Review interview (1996)
Context: I write for love, respect, money, fame, honor, redemption. I write to be included in a world I feel rejected by. But I don’t want to be included by surrendering myself to expectations. I want to buy my admission to others by engaging their interests and feelings, doing the least possible damage to my feelings and interests but changing theirs a bit. I think I was not aware early on of those things. I wrote early on because it was there to do and because if anything good happened in the poem I felt good. Poems are experiences as well as whatever else they are, and for me now, nothing, not respect, honor, money, seems as supportive as just having produced a body of work, which I hope is, all considered, good.

The Tale of Taleisin
Context: I have come to salvage Elphin's honor and his freedom. Taliesin am I, primary chief bard to Elphin.

Primary chief poet
Am I to Elphin.
And my native country
Is the place of the Summer Stars.
John the Divine
Called me Merlin,
But all future kings
Shall call me Taliesin.

Presidential campaign (April 12, 2015 – 2016), 2016 Democratic National Convention (July 28, 2016)
Context: You want a leader who understands we are stronger when we work with our allies around the world and care for our veterans here at home. Keeping our nation safe and honoring the people who do it will be my highest priority.

The God-Man : The Life, Journeys and Work of Meher Baba with an Interpretation of His Silence and Spiritual Teaching (1964) by Charles Benjamin Purdom, p. 187.
General sources
Context: This New Life is endless, and even after my physical death it will be kept alive by those who live the life of complete renunciation of falsehood, lies, hatred, anger, greed and lust; and who, to accomplish all this, do no lustful actions, do no harm to anyone, do no backbiting, do not seek material possessions or power, who accept no homage, neither covet honor nor shun disgrace, and fear no one and nothing; by those who rely wholly and solely on God, and who love God purely for the sake of loving; who believe in the lovers of God and in the reality of Manifestation, and yet do not expect any spiritual or material reward; who do not let go the hand of Truth, and who, without being upset by calamities, bravely and wholeheartedly face all hardships with one hundred percent cheerfulness, and give no importance to caste, creed and religious ceremonies. This New Life will live by itself eternally, even if there is no one to live it.

Source: Aeneid (29–19 BC), Book I, Line 609 (tr. Fagles); Aeneas to Dido.

The Autobiography of a Sexually Emancipated Communist Woman (1926)
Context: By looking back while prying, simultaneously, into the future, I will also be presenting to myself the most crucial turning points of my being and accomplishments. In this way I may succeed in setting into bold relief that which concerns the women's liberation struggle and, further, the social significance which it has. That I ought not to shape my life according to the given model, that I would have to grow beyond myself in order to be able to discern my life's true line of vision was an awareness that was mine already in my youngest years. At the same time I was also aware that in this way I could help my sisters to shape their lives, in accordance not with the given traditions but with their own free choice to the extent, of course, that social and economic circumstances permit. I always believed that the time inevitably must come when woman will be judged by the same moral standards applied to man. For it is not her specific virtue that gives her a place of honor in human society, but the worth of the useful mission accomplished by her, the worth of her personality as human being, as citizen, as thinker, as fighter. Subconsciously this motive was the leading force of my whole life and activity. To go my way, to work, to struggle, to create side by side with men, and to strive for the attainment of a universal human goal (for nearly thirty years, indeed, I have belonged to the Communists) but, at the same time, to shape my personal, intimate life as a woman according to my own will and according to the given laws of my nature. It was this that conditioned my line of vision.

"Report on Mesopotamia" The Sunday Times (22 August 1920) http://www.lib.byu.edu/~rdh/wwi/1918p/mesopo.html
Context: The people of England have been led in Mesopotamia into a trap from which it will be hard to escape with dignity and honor. They have been tricked into it by a steady withholding of information. The Baghdad communiques are belated, insincere, incomplete. Things have been far worse than we have been told, our administration more bloody and inefficient than the public knows. It is a disgrace to our imperial record, and may soon be too inflamed for any ordinary cure. We are today not far from a disaster.

Source: The Seth Material (1970), p. 274
Context: It is wrong to curse a flower and wrong to curse a man. It is wrong not to hold any man in honor, and it is wrong to ridicule any man. You must honor yourselves and see within yourselves the spirit of eternal vitality. If you do not do this, then you destroy what you touch. And you must honor each other individual also, because in him is the spark of eternal vitality. When you curse another, you curse yourselves, and the curse returns to you. When you are violent, the violence returns... I speak to you because yours is the opportunity [to better world conditions] and yours is the time. Do not fall into the old ways that will lead you precisely into the world that you fear.

On life in hiding from Nazi authorities during World War II, p. 48
To Save a Life: Stories of Holocaust Rescue (2000)
Context: I lived altogether in nine different places while in hiding, because whenever something happened, either someone betrayed the place or something happened to someone who knew where I was, I had to move. The rule of the game was never assume that anybody, however honorable, would be able to stand up under torture. If Mr. X, who knew where I was, was caught for some reason, I should move.

“The responsibility of writers,” p. 168
On Science, Necessity, and the Love of God (1968)
Context: Such words as spontaneity, sincerity, gratuitousness, richness, enrichment — words which imply an almost total indifference to contrasts of value — have come more often from their [the surrealists’] pens than words which contain a reference to good and evil. Moreover, this latter class of words has become degraded, especially those which refer to the good, as Valéry remarked some years ago. Words like virtue, nobility, honor, honesty, generosity, have become almost impossible to use or else they have acquired bastard meanings; language is no longer equipped for legitimately praising a man’s character.

No. 13
1790s, Discourses on Davila (1790)
Context: Are riches, honors, and beauty going out of fashion? Is not the rage for them, on the contrary, increased faster than improvement in knowledge? As long as either of these are in vogue, will there not be emulations and rivalries? Does not the increase of knowledge in any man increase his emulation; and the diffusion of knowledge among men multiply rivalries? Has the progress of science, arts, and letters yet discovered that there are no passions in human nature? no ambition, avarice, or desire of fame? Are these passions cooled, diminished, or extinguished? Is the rage for admiration less ardent in men or women? Have these propensities less a tendency to divisions, controversies, seditions, mutinies, and civil wars than formerly? On the contrary, the more knowledge is diffused, the more the passions are extended, and the more furious they grow.

Presidency (1977–1981), Inaugural Address (1977)
Context: The world itself is now dominated by a new spirit. Peoples more numerous and more politically aware are craving and now demanding their place in the sun – not just for the benefit of their own physical condition, but for basic human rights.
The passion for freedom is on the rise. Tapping this new spirit, there can be no nobler nor more ambitious task for America to undertake on this day of a new beginning than to help shape a just and peaceful world that is truly humane.
We are a strong nation, and we will maintain strength so sufficient that it need not be proven in combat – a quiet strength based not merely on the size of an arsenal, but on the nobility of ideas.
We will be ever vigilant and never vulnerable, and we will fight our wars against poverty, ignorance, and injustice – for those are the enemies against which our forces can be honorably marshaled.
We are a purely idealistic Nation, but let no one confuse our idealism with weakness.
Because we are free we can never be indifferent to the fate of freedom elsewhere. Our moral sense dictates a clearcut preference for these societies which share with us an abiding respect for individual human rights. We do not seek to intimidate, but it is clear that a world which others can dominate with impunity would be inhospitable to decency and a threat to the well-being of all people.

Scaffold speech (1683)
Context: I am persuaded to believe that God had left nations to the liberty of setting up such governments as best pleased themselves, and that magistrates were set up for the good of nations, not nations for the honor and glory of magistrates. That the right and power of magistrates in every country was that which the laws of that country made it to be. That these laws are to be observed and the oaths taken by rulers to be kept. And that having the force of contracts between magistrates and people, they cannot be violated without danger of dissolving the whole fabric.

In his introduction "Van is Here, But Van is Gone" to Futures Past: The Best Short Fiction of A. E. van Vogt (July 1999) http://www.sfrevu.com/ISSUES/2000/ARTICLES/20000128-03.htm
Context: Alfred E. van Vogt, since the appearance of his first two stories — "Black Destroyer" and "Discord in Scarlet" (Astounding Science Fiction, July and December 1939) the most memorable debut in the long history of the genre — has been a giant. The words seminal and germinal leap to mind. Sadly, at this juncture. the words tragedy and farewell also insinuate themselves. … Van is still with us, as I write this, in June of 1999, slightly less than fifty years since I first encountered van Vogt prose in a January 1950 issue of Startling Stories, but Van is gone. He is no longer with us. … Because the great and fecund mind of A. E. van Vogt has fallen into the clutches of that pulp thriller demon, Alzheimer's. Van is gone. … Anyone's demise or vanishment is in some small way tragic but the word "tragedy" requires greater measure for its use. … Van' s great mind now gone. Tragedy.
The ultimate tragic impropriety visited on as good a man as ever lived. A gentle. soft spoken man who was filled with ideas and humor and courtesy and kindness. Not even those who were not aficionados of Van's writing could muster a harsh word about him as a human being. He was as he remains now, quietly and purposefully, a gentleman.
But make no mistake about this: the last few decades for him were marred by the perfidious and even mean spirited and sometimes criminal acts of poltroons and self-aggrandizing mountebanks and piss-ants into whose clutches he fell just before the thug Alzheimer got him. … I came late to the friendship with Van and Lydia. Perhaps only twenty-five or so years. But the friendship continues, and at least I was able to make enough noise to get Van the Science Fiction Writers of America Grand Master Award, which was presented to him in full ceremony during one of the last moments when he was cogent and clearheaded enough understand that finally, as last, dragged kicking and screaming to honor him, the generation that learned from what he did and what he had created had, at last, fessed up to his importance.
Naturally, others took credit for his getting the award. They postured and spewed all the right platitudes. Some of them were the same ones who had said to me — during the five years it took to get them to act honorably — "we'd have given it to him sooner if you hadn't made such a fuss." Yeah. Sure. And pandas'll fly out of my ass.

Interview by Harry Kreisler, March 22, 2002 http://globetrotter.berkeley.edu/people2/Chomsky/chomsky-con4.html.
Quotes 2000s, 2002
Context: Prophet just means intellectual. They were people giving geopolitical analysis, moral lessons, that sort of thing. We call them intellectuals today. There were the people we honor as prophets, there were the people we condemn as false prophets. But if you look at the biblical record, at the time, it was the other way around. The flatterers of the Court of King Ahab were the ones who were honored. The ones we call prophets were driven into the desert and imprisoned.

Letter to John Quincy Adams (5 May 1816)
Context: I acknowledge myself a unitarian — Believing that the Father alone, is the supreme God, and that Jesus Christ derived his Being, and all his powers and honors from the Father. … There is not any reasoning which can convince me, contrary to my senses, that three is one, and one three.

Describing the unsung heroes of legal practice. "Tribute to Country Lawyers: A Review", 30 A.B.A Journal 139 (1944)

emanating from all those old graves. The people who'd drafted the Constitution had sat in a room dominated by George Washington himself, and whatever honor they'd lacked he'd probably provided from his own abundant supply, just by sitting there and looking at them. The current Congress had no such mentor/living god to take George's place, and more was the pity, Ryan thought.
The Bear and the Dragon (2000), Ch. 12 : Conflicts of the Pocket
2000s

1920s, The Doctrine Of The Sword (1920)
Context: I advocate training in arms for those who believe in the method of violence. I would rather have India resort to arms in order to defend her honor than that she should in a cowardly manner become or remain a helpless witness to her own dishonor.
But I believe that nonviolence is infinitely superior to violence, forgiveness is more manly than punishment, forgiveness adorns a soldier. But abstinence is forgiveness only when there is the power to punish, it is meaningless when it pretends to proceed from a helpless creature. A mouse hardly forgives cat when it allows itself to be torn to pieces by her. … I do not believe myself to be a helpless creature. Only I want to use India's and my strength for better purpose.
Let me not be misunderstood. Strength does not come from physical capacity. It comes from an indomitable will.

Context: For many South Koreans today, the Korean War is little more than a tragedy of the past or a tale in abstraction. For others, it is a trauma best forgotten. But on Memorial Day, the South Koreans, as a nation, must not forget the suffering and sacrifice in their national historical experience. The lessons of the most traumatic past must be learned and continually relearned, not only to prevent such a tragedy from repeating itself, but also to honor, as one nation, those who made our freedom possible, and to remember that freedom is certainly never free.

1860s, First State of the Union Address (1869)
Context: As the United States is the freest of all nations, so, too, its people sympathize with all people struggling for liberty and self-government; but while so sympathizing it is due to our honor that we should abstain from enforcing our views upon unwilling nations and from taking an interested part, without invitation, in the quarrels between different nations or between governments and their subjects. Our course should always be in conformity with strict justice and law, international and local.

2000s
Context: Antonin Scalia: It's erected as a war memorial. I assume it is erected in honor of all of the war dead. It's the — the cross is the — is the most common symbol of — of — of the resting place of the dead, and it doesn't seem to me — what would you have them erect? A cross — some conglomerate of a cross, a, and you know, a Moslem half moon and star?
Peter Eliasberg: Well, Justice Scalia, if I may go to your first point. The cross is the most common symbol of the resting place of Christians. I have been in Jewish cemeteries. There is never a cross on a tombstone of a Jew. [Laughter. ] So it is the most common symbol to honor Christians.
Antonin Scalia: I don't think you can leap from that to the conclusion that the only war dead that that cross honors are the Christian war dead. I think that's an outrageous conclusion.

Pg 60-61
The Way of Men (2012)
Context: Flamboyant dishonor is not a failure of strength or courage. Men who are flamboyant dishonorable are flagrant in their disregard for the esteem of their male peers. What we often call effeminacy is a theatrical rejection of masculine hierarchy and manly virtues. Masculinity is religious, and flamboyantly dishonorable men are blasphemers. Flamboyant dishonor is an insult to the core values of the male group. Flamboyant dishonor is an openly expressed lack of concern for one's reputation for strength, courage and mastery within the context of an honor group comprised primarily of other men... Flamboyant dishonor is a little bit like walking into that room full of men who are trying to get better at jiu-jitsu and insisting that they stop what they are doing and pay attention to your fantastic new tap-dancing routine. The flamboyantly dishonorable man seeks attention for something the male group doesn't value, or which isn't appropriate at a given time.

Creusa, fragment 323.

2000s, 2009, Farewell speech to the nation (January 2009)
Context: It has been the privilege of a lifetime to serve as your President. There have been good days and tough days. But every day I have been inspired by the greatness of our country and uplifted by the goodness of our people. I have been blessed to represent this Nation we love. And I will always be honored to carry a title that means more to me than any other: citizen of the United States of America, and so, my fellow Americans, for the final time: Good night. May God bless this house and our next President. And may God bless you and our wonderful country.

The Other World (1657)
Context: I spoke to my young host: "If you would, tell me the meaning of the bronze figure in the shape of shameful parts hanging from the man's belt.
I had seen a number of them at court when I was living in a cage, but as I was almost always in the company of the Queen's daughters, I was afraid I might show disrespect to the women and their social status if I brought up such a gross subject of conversation in their presence.
"Here, neither females nor males are so ungrateful as to blush at the sight of what has given them being; and virgins are not ashamed to like to see us wear the only thing that goes by that name, as a token of mother nature.
"The sash that honors that man carries a medallion in the form of a virile member. It is the sign of a nobleman and distinguishes the noble from the commoner."
I admit that this paradox seemed so outlandish that I could not keep from laughing at it. "This custom seems quite extraordinary to me," I said to my young host, "because in our world the mark of nobility is to wear a sword."
He replied calmly, "O little man, how insane the nobles of your world must be if they pride themselves on a tool used by executioners, one that is made only to destroy and that is, in the end, the sworn enemy of all that lives. And they hide, on the contrary, a part of the body without which we would not exist, one that is the Prometheus of every animal and tirelessly repairs the weaknesses of nature! How unfortunate a country is where the marks of generation are ignominious and those of annihilation are honorable! And you call that member one of the 'shameful parts', as though anything were more glorious than to give life and anything more infamous than to take it away."

The Legend of Jubal (1869)
Context: But ere the laughter died from out the rear,
Anger in front saw profanation near;
Jubal was but a name in each man's faith
For glorious power untouched by that slow death
Which creeps with creeping time; this too, the spot,
And this the day, it must be crime to blot,
Even with scoffing at a madman's lie:
Jubal was not a name to wed with mockery.
Two rushed upon him: two, the most devout
In honor of great Jubal, thrust him out,
And beat him with their flutes. 'Twas little need;
He strove not, cried not, but with tottering speed,
As if the scorn and howls were driving wind
That urged his body, serving so the mind
Which could but shrink and yearn, he sought the screen
Of thorny thickets, and there fell unseen.
The immortal name of Jubal filled the sky,
While Jubal lonely laid him down to die.

"For Those Who Fail" in Memorie and Rime (1884), p. 237.
Context: "All honor to him who shall win the prize,"
The world has cried for a thousand years;
But to him who tries, and who fails and dies,
I give great honor and glory and tears.Give glory and honor and pitiful tears
To all who fail in their deeds sublime;
Their ghosts are many in the van of years,
They were born with Time in advance of Time.

Colonel Hector McCandless, and Private Richard Sharpe, p. 300
Sharpe (Novel Series), Sharpe's Tiger (1997)
Context: "That's what it's about, Sharpe, trade. That's why you're fighting here, trade." "It seems a funny thing to be fighting about, sir." "Does it? Not to me, Sharpe. Without trade there's no wealth, and without wealth there's no society worth having. Without trade, Private Sharpe, we'd be nothing but beasts in the mud. Trade is indeed worth fighting for, though the good Lord knows we don't appreciate trade much. We celebrate kings, we honor great men, we admire aristocrats, we applaud actors, we shower gold on portrait painters and we even, sometimes, reward soldiers, but we always despise merchants. But why? It is the merchant's wealth that drives the mills, Sharpe; it moves the looms, it it keeps the hammers falling, it fills the fleets, it makes the roads, it forges the iron, it grows the wheat, it bakes the bread, and it builds the churches and the cottages and the palaces. Without God and trade we would be nothing."

"The Answer" (1936)
Context: Then what is the answer? — Not to be deluded by dreams.
To know that great civilizations have broken down into violence, and their tyrants come, many times before.
When open violence appears, to avoid it with honor or choose the least ugly faction; these evils are essential.
To keep one's own integrity, be merciful and uncorrupted and not wish for evil; and not be duped
By dreams of universal justice or happiness. These dreams will not be fulfilled.

First State of the Union Address (30 January 1961)
1961
Context: I have pledged myself and my colleagues in the cabinet to a continuous encouragement of initiative, responsibility and energy in serving the public interest. Let every public servant know, whether his post is high or low, that a man's rank and reputation in this Administration will be determined by the size of the job he does, and not by the size of his staff, his office or his budget. Let it be clear that this Administration recognizes the value of dissent and daring — that we greet healthy controversy as the hallmark of healthy change. Let the public service be a proud and lively career. And let every man and woman who works in any area of our national government, in any branch, at any level, be able to say with pride and with honor in future years: "I served the United States government in that hour of our nation's need." For only with complete dedication by us all to the national interest can we bring our country through the troubled years that lie ahead. Our problems are critical. The tide is unfavorable. The news will be worse before it is better. And while hoping and working for the best, we should prepare ourselves now for the worst.

Kibbeh Palace, Cairo, Oct. 31, 1980, as quoted in Farah Pahlavi (2004) An Enduring Love: My Life with the Shah, p. 435.
Speeches, 1980

Conclusion of Vandegrift's "Bended Knee Speech" to the Senate Committee on Naval Affairs, delivered on May 6, 1946.

We Know How Trump’s War Game Ends, Rolling Stone:Nothing unites our political class like the threat of ending our never-ending war https://www.rollingstone.com/politics/politics-news/trump-syria-withdrawal-772177/ (22 December 2018)

19 March 1936

On writing and history in “Interviews: Carolina de Robertis” https://bookpage.com/interviews/24365-carolina-de-robertis-fiction#.Xebr8_lKjcs in BookPage (2019 Sep 3)

The Glorification of War, 2010

1950's, On Revolutionary Morality (1958)

Nobel Prize acceptance speech (1950)

Postscriptum
Cagliostro’s Letter to the English People (1787)

On depicting everyday life for Mexican Americans in “Carmen Lomas Garza in the Artist Studio, April 2011” https://www.famsf.org/blog/carmen-lomas-garza-artist-studio-april-2011 (de Young Museum of Art)

Source: Initiation Into Hermetics (1956), p. 169.

Preface
1910s, The Doctor's Dilemma (1911)

Source: Isis Unveiled (1877), Volume II, Chapter X

2010s, 2019, June, Remarks on the 75th Anniversary of D-Day in Colleville-sur-Mer, France

2010s, 2019, June, Remarks on the 75th Anniversary of D-Day in Colleville-sur-Mer, France

2010s, 2019, June, Remarks on the 75th Anniversary of D-Day in Colleville-sur-Mer, France

pg 74
A Sky Without Eagles (2014)

The Way of Men (2012), The Bonobo Masturbation Society

President Maduro's speech at the United Nations General Assembly (excerpts), 26 September 2018

President Maduro's speech at the United Nations General Assembly (excerpts), 26 September 2018

1760s, A Dissertation on the Canon and Feudal Law (1765)

https://scholarship.law.duke.edu/cgi/viewcontent.cgi?article=6444&context=faculty_scholarship

On finding ways to honor women in “Joy Harjo: An Interview” https://www.pw.org/content/joy_harjo_an_interview in Poets & Writers (July/August 1993)

1840s, The Young American (1844)

The Meir Amit Intelligence and Terrorism Information Center, 22 August 2018 (date of quote)
2014, 2018, Statement released in Arabic, 22 August 2018
Source: In a public statement by ISIS leader Abu Bakr al Baghdadi, the first in a year, he calls on his supporters to carry out terrorist attacks worldwide, mainly in Western countries. He mentions shooting, stabbing and ramming attacks as well as detonation of IEDs. https://www.terrorism-info.org.il/en/microsoft-wordin-public-statement-isis-leader-abu-bakr-al-baghdadi-first-year-calls-supporters-carry-terrorist-attacks-worldwide-mainly-western-countries-ment/, The Meir Amit Intelligence and Terrorism Information Center, 27 August 2018

All tyrants, past, present and future, are powerless to bury the truths in these declarations, no matter how extensive their legions, how vast their power and how malignant their evil.
1960s, Emancipation Proclamation Centennial Address (1962)

Part 2
Discourse on Voluntary Servitude (1548)

He told Romanian Foreign Minister Victor Antonescu on 20 March 1937 http://web.archive.org/web/20180628120602/http://www.atam.gov.tr/ataturkun-soylev-ve-demecleri/romanya-disisleri-bakani-antonescu-ile-konusma

About meeting The Queen
Engagement interview (November 2017)

Oriana Fallaci. Interview with Ali Bhutto in Karachi, April 1972

Congressional Record https://books.google.fr/books?id=WhPOxPiWV2YC&q=%22indoctrinated+and+brainwashed+by+left-wing+pressure+groups.%22&dq=%22indoctrinated+and+brainwashed+by+left-wing+pressure+groups.%22&hl=fr&sa=X&ved=0ahUKEwjiodS__tjkAhWLnhQKHSqcBdoQ6AEIcjAJ, 1956
1950s

1950s, First Inaugural Address (1953)

May 26 1944 letter as qtd. in “The Law of Armed Conflict: Constraints on the Contemporary Use of Military Force”, edited by Howard M. Hensel, 2007, p. 58.
1940s

Catch-22 (1961)

Ta-Nehisi Coates Makes the Case for Reparations at Historic Congressional Hearing, Democracy Now (20 June 2019)

Letter to Friedrich Ebert after the Treaty of Versailles was presented to Germany (17 June 1919), quoted in Andreas Dorpalen, Hindenburg and the Weimar Republic (Princeton University Press, 1964), p. 39 and John W. Wheeler-Bennett, The Nemesis of Power: The German Army in Politics 1918-1945 (London: Macmillan, 1964), p. 52
Chief of the German General Staff

Letter from Paris to His Friend in Moscow (March 1st, 1849), Imperial Russia, A Sourcebook 1700-1917

Source: Talks for the Times (1896), "The Importance of Correct Ideals" (1892), p. 281

“A strong man hates no one, is enraged with no one,” whispered William.
Spinoza continued. “He who lives under the guidance of reason endeavors as much as possible to repay hatred with love and nobleness. He who wished to avenge injuries by reciprocal hatred will live in misery. Hatred is increased by reciprocated hatred, and, on the contrary, can be demolished by love.”
Source: Queen's Gambit Declined (1989), Chapter 17 (p. 224)

Romulus thumps his chest. "Honor is what you do."
Source: Morning Star (2016), Ch. 42: The Poet

Crazy Loco Love: A Memoir (2008)

Matt Schudel " Leading Arab Novelist Gave Streets a Voice http://www.washingtonpost.com/wp-dyn/content/article/2006/08/30/AR2006083000475.html" in: Washington Post, August 31, 2006

God estimates us not by the position we are in, but by the way in which we fill it.
Source: A Dictionary of Thoughts, 1891, p. 545; also reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 203.

In Saint John of Damascus: Writings (The Fathers Of The Church A New Translation Vol. 37), 1958, 1999, Frederic H. Chase, Trans.

"A chat with Patrick Warburton" at Bullz-Eye.com (23 Februarty 2009) http://www.bullz-eye.com/television/interviews/2009/patrick_warburton.htm

If I have any influence in the New World it is to help in that way and even if it takes two hundred years to become practical, then after my death that will bring out practical results, and then my children will shake hands with the Protestants of the New World in a friendly manner. I do not wish those evils which exist in Europe to be continued as much as I can influence it, among the Half-breeds. I do not wish that to be repeated in America, that work is not the work of some days or some years it is the work of hundreds of years.
Address to Grand Jury (1885)