Quotes about humanity

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Source: The Spiritual Life (1947), p. 269
Context: To the man who is truly ethical all life is sacred, including that which from the human point of view seems lower in the scale. He makes distinctions only as each case comes before him, and under the pressure of necessity, as, for example, when it falls to him to decide which of two lives he must sacrifice in order to preserve the other. But all through this series of decisions he is conscious of acting on subjective grounds and arbitrarily, and knows that he bears the responsibility for the life which is sacrificed.

Part of the speech to the students of the Georgia Institute of Technology, On the subject of humane slaughter (Summer 2010)
Context: Exactly what is your definition of humane? Besides psychological and physical abuse, torture, dismemberment and murder, what else do you think happens to animals inside of a slaughterhouse? Do you think they get belly rubs and tushy slaps? And if you think there is such a thing as humane slaughter. I'm curious, do you also think there is such a thing as humane rape? Humane child molestation? Humane slavery? How about a humane holocaust? In fact, what is your definition of a holocaust? Is it a massacre of human beings, or a massacre of innocent beings?

Source: The Ethics of Freedom (1973 - 1974), p. 398
Context: It seems to me that the free man, i. e., the man freed in Christ, ought to take parts in all movements that aim at human freedom. He obviously ought to oppose all dictatorship and oppression and all the fatalities which crush man. The Christian cannot bear it that others should be slaves. His great passion in the world ought to be a passion for the liberation of men.

Rousseau's Theory of the State (1873)
Context: We … have humanity divided into an indefinite number of foreign states, all hostile and threatened by each other. There is no common right, no social contract of any kind between them; otherwise they would cease to be independent states and become the federated members of one great state. But unless this great state were to embrace all of humanity, it would be confronted with other great states, each federated within, each maintaining the same posture of inevitable hostility. War would still remain the supreme law, an unavoidable condition of human survival.
Every state, federated or not, would therefore seek to become the most powerful. It must devour lest it be devoured, conquer lest it be conquered, enslave lest it be enslaved, since two powers, similar and yet alien to each other, could not coexist without mutual destruction.
The State, therefore, is the most flagrant, the most cynical, and the most complete negation of humanity. It shatters the universal solidarity of all men on the earth, and brings some of them into association only for the purpose of destroying, conquering, and enslaving all the rest. It protects its own citizens only; it recognises human rights, humanity, civilisation within its own confines alone. Since it recognises no rights outside itself, it logically arrogates to itself the right to exercise the most ferocious inhumanity toward all foreign populations, which it can plunder, exterminate, or enslave at will. If it does show itself generous and humane toward them, it is never through a sense of duty, for it has no duties except to itself in the first place, and then to those of its members who have freely formed it, who freely continue to constitute it or even, as always happens in the long run, those who have become its subjects. As there is no international law in existence, and as it could never exist in a meaningful and realistic way without undermining to its foundations the very principle of the absolute sovereignty of the State, the State can have no duties toward foreign populations. Hence, if it treats a conquered people in a humane fashion, if it plunders or exterminates it halfway only, if it does not reduce it to the lowest degree of slavery, this may be a political act inspired by prudence, or even by pure magnanimity, but it is never done from a sense of duty, for the State has an absolute right to dispose of a conquered people at will.
This flagrant negation of humanity which constitutes the very essence of the State is, from the standpoint of the State, its supreme duty and its greatest virtue. It bears the name patriotism, and it constitutes the entire transcendent morality of the State. We call it transcendent morality because it usually goes beyond the level of human morality and justice, either of the community or of the private individual, and by that same token often finds itself in contradiction with these. Thus, to offend, to oppress, to despoil, to plunder, to assassinate or enslave one's fellowman is ordinarily regarded as a crime. In public life, on the other hand, from the standpoint of patriotism, when these things are done for the greater glory of the State, for the preservation or the extension of its power, it is all transformed into duty and virtue. And this virtue, this duty, are obligatory for each patriotic citizen; everyone is supposed to exercise them not against foreigners only but against one's own fellow citizens, members or subjects of the State like himself, whenever the welfare of the State demands it.
This explains why, since the birth of the State, the world of politics has always been and continues to be the stage for unlimited rascality and brigandage, brigandage and rascality which, by the way, are held in high esteem, since they are sanctified by patriotism, by the transcendent morality and the supreme interest of the State. This explains why the entire history of ancient and modern states is merely a series of revolting crimes; why kings and ministers, past and present, of all times and all countries — statesmen, diplomats, bureaucrats, and warriors — if judged from the standpoint of simple morality and human justice, have a hundred, a thousand times over earned their sentence to hard labour or to the gallows. There is no horror, no cruelty, sacrilege, or perjury, no imposture, no infamous transaction, no cynical robbery, no bold plunder or shabby betrayal that has not been or is not daily being perpetrated by the representatives of the states, under no other pretext than those elastic words, so convenient and yet so terrible: "for reasons of state."

The character "Luka" in The Lower Depths (1902) English translation by Laurence Irving (1912)
Context: Some one has to be kind, girl — some one has to pity people! Christ pitied everybody — and he said to us: "Go and do likewise!" I tell you — if you pity a man when he most needs it, good comes of it. Why — I used to be a watchman on the estate of an engineer near Tomsk — all right — the house was right in the middle of a forest — lonely place — winter came — and I remained all by myself. Well — one night I heard a noise — thieves creeping in! I took my gun — I went out. I looked and saw two of them opening a window — and so busy that they didn't even see me. I yell: "Hey there — get out of here!" And they turn on me with their axes — I warn them to stand back, or I'd shoot — and as I speak, I keep on covering them with my gun, first on the one, then the other — they go down on their knees, as if to implore me for mercy. And by that time I was furious — because of those axes, you see — and so I say to them: "I was chasing you, you scoundrels — and you didn't go. Now you go and break off some stout branches!" — and they did so — and I say: "Now — one of you lie down and let the other one flog him!" So they obey me and flog each other — and then they began to implore me again. "Grandfather," they say, "for God's sake give us some bread! We're hungry!" There's thieves for you, my dear! [Laughs. ] And with an ax, too! Yes — honest peasants, both of them! And I say to them, "You should have asked for bread straight away!" And they say: "We got tired of asking — you beg and beg — and nobody gives you a crumb — it hurts!" So they stayed with me all that winter — one of them, Stepan, would take my gun and go shooting in the forest — and the other, Yakoff, was ill most of the time — he coughed a lot... and so the three of us together looked after the house... then spring came... "Good-bye, grandfather," they said — and they went away — back home to Russia... escaped convicts — from a Siberian prison camp... honest peasants! If I hadn't felt sorry for them — they might have killed me — or maybe worse — and then there would have been a trial and prison and afterwards Siberia — what's the sense of it? Prison teaches no good — and Siberia doesn't either — but another human being can... yes, a human being can teach another one kindness — very simply!

Hocus Pocus (1990)
Context: I think William Shakespeare was the wisest human being I ever heard of. To be perfectly frank, though, that's not saying much. We are impossibly conceited animals, and actually dumb as heck. Ask any teacher. You don't even have to ask a teacher. Ask anybody. Dogs and cats are smarter than we are.

The Path to Tranquility: Daily Wisdom (1998) edited by Renuka Singh
Context: Human happiness and human satisfaction must ultimately come from within oneself. It is wrong to expect some final satisfaction to come from money or from a computer.

"Our Universal Civilization" in The New York Times (5 November 1990) https://www.nytimes.com/1990/11/05/opinion/our-universal-civilization.html
Context: The universal civilization has been a long time in the making. It wasn't always universal; it wasn't always as attractive as it is today. The expansion of Europe gave it for at least three centuries a racial taint, which still causes pain. … This idea of the pursuit of happiness is at the heart of the attractiveness of the civilization to so many outside it or on its periphery. I find it marvelous to contemplate to what an extent, after two centuries, and after the terrible history of the earlier part of this century, the idea has come to a kind of fruition. It is an elastic idea; it fits all men. It implies a certain kind of society, a certain kind of awakened spirit. I don't imagine my father's Hindu parents would have been able to understand the idea. So much is contained in it: the idea of the individual, responsibility, choice, the life of the intellect, the idea of vocation and perfectibility and achievement. It is an immense human idea. It cannot be reduced to a fixed system. It cannot generate fanaticism. But it is known to exist, and because of that, other more rigid systems in the end blow away.

15
1940s–present, Minority Report : H.L. Mencken's Notebooks (1956)
Context: Human life is basically a comedy. Even its tragedies often seem comic to the spectator, and not infrequently they actually have comic touches to the victim. Happiness probably consists largely in the capacity to detect and relish them. A man who can laugh, if only at himself, is never really miserable.

Jokes and their Relation to the Cognitive Unconscious (1980)
Context: I am inclined to doubt that anything very resembling formal logic could be a good model for human reasoning. In particular, I doubt that any logic that prohibits self-reference can be adequate for psychology: no mind can have enough power — without the power to think about Thinking itself. Without Self-Reference it would seem immeasurably harder to achieve Self-Consciousness — which, so far as I can see, requires at least some capacity to reflect on what it does. If Russell shattered our hopes for making a completely reliable version of commonsense reasoning, still we can try to find the islands of "local consistency," in which naive reasoning remains correct.

Source: The Soul of a Butterfly (2004), p. xxiv
Context: Once we realize we are all members of humanity, we will want to compete in the spirit of love.
In a competition of love we would not be running against one another, but with one another. We would be trying to gain victory for all humanity. If I am a faster runner than you, you may feel bad seeing me pass you in the race, but if you know that we are both racing to make our world better, you will feel good knowing that we are racing toward a common goal, a mutual reward.
In a competition of love we'll all share in the victory, no matter who comes first.

Source: Man’s Search for Himself (1953), p. 67
Context: Joy, rather than happiness, is the goal of life, for joy is the emotion which accompanies our fulfilling our natures as human beings. It is based on the experience of one's identity as a being of worth and dignity, who is able to affirm his being, if need be, against all other beings and the whole inorganic world.

Vol. I, Ch. 1: Introduction concerning the Compilers of the books of the Old Testament
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: The authority of Emperors, Kings, and Princes, is human. The authority of Councils, Synods, Bishops, and Presbyters, is human. The authority of the Prophets is divine, and comprehends the sum of religion, reckoning Moses and the Apostles among the Prophets; and if an Angel from Heaven preach any other gospel, than what they have delivered, let him be accursed. Their writings contain covenant between God and his people, with instructions for keeping this covenant; instances of God’s judgments upon them that break it: and predictions of things to come. While the people of God keep the covenant they continue to be his people: when they break it they cease to be his people or church, and become the Synagogue of Satan, who say they are Jews and are not. And no power on earth is authorized to alter this covenant.
The predictions of things to come relate to the state of the Church in all ages: and amongst the old Prophets, Daniel is most distinct in order of time, and easiest to be understood: and therefore in those things which relate to the last times, he must be made the key to the rest.

The Inferno (1917), Ch. XVII
Context: Who shall compose the Bible of human desire, the terrible and simple Bible of that which drives us from life to life, the Bible of our doings, our goings, our original fall? Who will dare to tell everything, who will have the genius to see everything?
I believe in a lofty form of poetry, in the work in which beauty will be mingled with beliefs. The more incapable of it I feel myself, the more I believe it to be possible. The sad splendour with which certain memories of mine overwhelm me, shows me that it is possible. Sometimes I myself have been sublime, I myself have been a masterpiece. Sometimes my visions have been mingled with a thrill of evidence so strong and so creative that the whole room has quivered with it like a forest, and there have been moments, in truth, when the silence cried out.
But I have stolen all this, and I have profited by it, thanks to the shamelessness of the truth revealed. At the point in space in which, by accident, I found myself, I had only to open my eyes and to stretch out my mendicant hands to accomplish more than a dream, to accomplish almost a work.

Source: Terre des Hommes (1939), Ch. IX Barcelona and Madrid (1936)
Context: Human drama does not show itself on the surface of life. It is not played out in the visible world, but in the hearts of men. … One man in misery can disrupt the peace of a city. It is another of the miraculous things about mankind that there is no pain nor passion that does not radiate to the ends of the earth. Let a man in a garret but burn with enough intensity and he will set fire to the world.

2015, Address to the People of India (January 2015)
Context: The peace we seek in the world begins in human hearts. And it finds its glorious expression when we look beyond any differences in religion or tribe, and rejoice in the beauty of every soul. [... ] Do we act with compassion and empathy. [... ] we have to guard against any efforts to divide ourselves along sectarian lines or any other lines.

2018, Nelson Mandela Annual Lecture (2018)
Context: It was in service of this long walk towards freedom and justice and equal opportunity that Nelson Mandela devoted his life. At the outset, his struggle was particular to this place, to his homeland – a fight to end apartheid, a fight to ensure lasting political and social and economic equality for its disenfranchised non-white citizens. But through his sacrifice and unwavering leadership and, perhaps most of all, through his moral example, Mandela and the movement he led would come to signify something larger. He came to embody the universal aspirations of dispossessed people all around the world, their hopes for a better life, the possibility of a moral transformation in the conduct of human affairs.
Madiba’s light shone so brightly, even from that narrow Robben Island cell, that in the late ‘70s he could inspire a young college student on the other side of the world to reexamine his own priorities, could make me consider the small role I might play in bending the arc of the world towards justice. And when later, as a law student, I witnessed Madiba emerge from prison, just a few months, you’ll recall, after the fall of the Berlin Wall, I felt the same wave of hope that washed through hearts all around the world.
Do you remember that feeling? It seemed as if the forces of progress were on the march, that they were inexorable. Each step he took, you felt this is the moment when the old structures of violence and repression and ancient hatreds that had so long stunted people’s lives and confined the human spirit – that all that was crumbling before our eyes. And then, as Madiba guided this nation through negotiation painstakingly, reconciliation, its first fair and free elections; as we all witnessed the grace and the generosity with which he embraced former enemies, the wisdom for him to step away from power once he felt his job was complete, we understood that – we understood it was not just the subjugated, the oppressed who were being freed from the shackles of the past. The subjugator was being offered a gift, being given a chance to see in a new way, being given a chance to participate in the work of building a better world.

2009, Nobel Prize acceptance speech (December 2009)
Context: As the world grows smaller, you might think it would be easier for human beings to recognize how similar we are; to understand that we're all basically seeking the same things; that we all hope for the chance to live out our lives with some measure of happiness and fulfillment for ourselves and our families.
And yet somehow, given the dizzying pace of globalization, the cultural leveling of modernity, it perhaps comes as no surprise that people fear the loss of what they cherish in their particular identities — their race, their tribe, and perhaps most powerfully their religion. In some places, this fear has led to conflict. At times, it even feels like we're moving backwards.

The Inferno (1917), Ch. XIV
Context: What am I? I am the desire not to die. I have always been impelled — not that evening alone — by the need to construct the solid, powerful dream that I shall never leave again. We are all, always, the desire not to die. This desire is as immeasurable and varied as life's complexity, but at bottom this is what it is: To continue to be, to be more and more, to develop and to endure. All the force we have, all our energy and clearness of mind serve to intensify themselves in one way or another. We intensify ourselves with new impressions, new sensations, new ideas. We endeavour to take what we do not have and to add it to ourselves. Humanity is the desire for novelty founded upon the fear of death. That is what it is.

The Atheism Tapes (2004)
Context: Many people do simply awful things out of sincere religious belief, not using religion as a cover the way that Saddam Hussein may have done, but really because they believe that this is what God wants them to do, going all the way back to Abraham being willing to sacrifice Isaac because God told him to do that. Putting God ahead of humanity is a terrible thing.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: What then is truth? A movable host of metaphors, metonymies, and anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished, and which, after long usage, seem to a people to be fixed, canonical, and binding. Truths are illusions which we have forgotten are illusions — they are metaphors that have become worn out and have been drained of sensuous force, coins which have lost their embossing and are now considered as metal and no longer as coins.

https://twitter.com/BarackObama/status/896523357272911872 Speaking via twitter on August 13, 2017 in response to the 2017 Unite the Right rally in harlottesville, Virginia and quoting Nelson Mandela. Archived via Wayback Machine on August 14, 2017 https://web.archive.org/web/20170814133749/https:/twitter.com/BarackObama/status/896523357272911872. Source: Bipartisan condemnation for 'Unite the Right' rally by CNN's Jennifer Hansler on August 13, 2017 http://edition.cnn.com/2017/08/12/politics/parties-condemn-white-nationalist-rally/index.html. Archived via Wayback Machine on August 14, 2017 https://web.archive.org/web/20170814134330/http://edition.cnn.com/2017/08/12/politics/parties-condemn-white-nationalist-rally/index.html.
2017
Variant: Madiba reminds us that: “No one is born hating another person because of the color of his skin, or his background, or his religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to the human heart.”

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.

2015, Remarks at Panama Civil Society Forum (April 2015)
Context: It's the dreamers -- no matter how humble or poor or seemingly powerless -- that are able to change the course of human events. We saw it in South Africa, where citizens stood up to the scourge of apartheid. We saw it in Europe, where Poles marched in Solidarity to help bring down the Iron Curtain. In Argentina, where mothers of the disappeared spoke out against the Dirty War. It’s the story of my country, where citizens worked to abolish slavery, and establish women’s rights and workers’ rights, and rights for gays and lesbians.

2015, Address to the People of India (January 2015)
Context: Because in big and diverse societies like ours, progress ultimately depends on something more basic, and that is how we see each other. And we know from experience what makes nations strong. And Neha I think did a great job of describing the essence of what’s important here. We are strongest when we see the inherent dignity in every human being.

1950s, The Russell-Einstein Manifesto (1955)
Context: Here, then, is the problem which we present to you, stark and dreadful and inescapable: Shall we put an end to the human race; or shall mankind renounce war? People will not face this alternative because it is so difficult to abolish war.
The abolition of war will demand distasteful limitations of national sovereignty. But what perhaps impedes understanding of the situation more than anything else is that the term "mankind" feels vague and abstract. People scarcely realize in imagination that the danger is to themselves and their children and their grandchildren, and not only to a dimly apprehended humanity. They can scarcely bring themselves to grasp that they, individually, and those whom they love are in imminent danger of perishing agonizingly. And so they hope that perhaps war may be allowed to continue provided modern weapons are prohibited.
This hope is illusory. Whatever agreements not to use H-bombs had been reached in time of peace, they would no longer be considered binding in time of war, and both sides would set to work to manufacture H-bombs as soon as war broke out, for, if one side manufactured the bombs and the other did not, the side that manufactured them would inevitably be victorious.

2008, A World that Stands as One (July 2008)
Context: Partnership and cooperation among nations is not a choice; it is the one way, the only way, to protect our common security and advance our common humanity. That is why the greatest danger of all is to allow new walls to divide us from one another. The walls between old allies on either side of the Atlantic cannot stand. The walls between the countries with the most and those with the least cannot stand. The walls between races and tribes; natives and immigrants; Christian and Muslim and Jew cannot stand. These now are the walls we must tear down.

De pueris statim ac liberaliter instituendis declamatio (1529), translated by Beert C. Verstraete as On Education for Children, in The Erasmus Reader (University of Toronto Press: 1990), p. 73

Source: The Discovery of Being (1983), p. 17
Context: Certainly the neurotic, anxious child is compulsively concerned with security, for example; and certainly the neurotic adult, and we who study him, read our later formulations back in the unsuspecting mind of the child. But is not the normal child just as truly interested in moving out into the world, exploring, following his curiosity and sense of adventure- going out “to learn to shiver and to shake,: as the nursery rhyme puts it? And if you block these needs of the child, you get a traumatic reaction from him just as you do when you take away his security. I, for one, believe we vastly overemphasize the human being’s concern with security and survival satisfaction because they so neatly fit our cause-and-effect way of thinking. I believe Nietzsche and Kierkegaard were more accurate when they described man as the organism makes certain values — prestige, power, tenderness — more important than pleasure and even more important than survival itself. My thesis here is that we can understand repression, for example, only on the deeper level of meaning of the human being’s potentialities. In this respect, “being” is to be defined as the individual’s “pattern of potentialities.” … in my work in psychotherapy there appears more and more evidence that anxiety in our day arises not so much out of fear of lack of libidinal satisfactions or security, but rather out of the patient’s fear of his own powers, and the conflicts that arise from that fear. This may be the particular “neurotic personality of our time” – the neurotic pattern of contemporary “outer directed” organizational man.

The Tragic Sense of Life (1913), VIII : From God to God
Context: Not by way of reason, but only by way of love and suffering, do we come to the living God, the human God. Reason rather separates us from Him. We cannot first know Him in order that afterward we may love Him; we must begin by loving Him, longing for Him, hungering after Him, before knowing Him. The knowledge of God proceeds from the love of God, and this love has little or nothing of the rational in it. For God is indefinable. To seek to define Him is to seek to confine Him within the limits of our mind — that is to say, to kill Him. In so far as we attempt to define Him, there rises up before us — Nothingness.

1940s, Philosophy for Laymen (1946)
Context: Mankind, ever since there have been civilized communities have been confronted with problems of two different kinds. On the one hand there has been the problem of mastering natural forces, of acquiring the knowledge and the skill required to produce tools and weapons and to encourage Nature in the production of useful animals and plants. This problem, in the modern world, is dealt with by science and scientific technique, and experience has shown that in order to deal with it adequately it is necessary to train a large number of rather narrow specialists.
But there is a second problem, less precise, and by some mistakenly regarded as unimportant – I mean the problem of how best to utilize our command over the forces of nature. This includes such burning issues as democracy versus dictatorship, capitalism versus socialism, international government versus international anarchy, free speculation versus authoritarian dogma. On such issues the laboratory can give no decisive guidance. The kind of knowledge that gives most help in solving such problems is a wide survey of human life, in the past as well as in the present, and an appreciation of the sources of misery or contentment as they appear in history.

Source: The Warrior Within : The Philosophies of Bruce Lee (1996), p. 87, when asked if he thought of himself as Chinese or American

Speech to the Third Army (1944)
Context: Every man is scared in his first battle. If he says he's not, he's a liar. Some men are cowards but they fight the same as the brave men or they get the hell slammed out of them watching men fight who are just as scared as they are. The real hero is the man who fights even though he is scared. Some men get over their fright in a minute under fire. For some, it takes an hour. For some, it takes days. But a real man will never let his fear of death overpower his honor, his sense of duty to his country, and his innate manhood. Battle is the most magnificent competition in which a human being can indulge. It brings out all that is best and it removes all that is base.

2015, Remarks to the United Nations General Assembly (September 2015)

Interview by Yifat Susskind, August 2001 http://www.madre.org/articles/chomsky-0801.html.
Quotes 2000s, 2001
Context: Take the Kyoto Protocol. Destruction of the environment is not only rational; it's exactly what you're taught to do in college. If you take an economics or a political science course, you're taught that humans are supposed to be rational wealth accumulators, each acting as an individual to maximize his own wealth in the market. The market is regarded as democratic because everybody has a vote. Of course, some have more votes than others because your votes depend on the number of dollars you have, but everybody participates and therefore it's called democratic. Well, suppose that we believe what we are taught. It follows that if there are dollars to be made, you destroy the environment. The reason is elementary. The people who are going to be harmed by this are your grandchildren, and they don't have any votes in the market. Their interests are worth zero. Anybody that pays attention to their grandchildren's interests is being irrational, because what you're supposed to do is maximize your own interests, measured by wealth, right now. Nothing else matters. So destroying the environment and militarizing outer space are rational policies, but within a framework of institutional lunacy. If you accept the institutional lunacy, then the policies are rational.

A Man Without a Country (2005)
Context: If you want to really hurt your parents, and you don't have the nerve to be gay, the least you can do is go into the arts. I'm not kidding. The arts are not a way to make a living. They are a very human way of making life more bearable. Practicing an art, no matter how well or badly, is a way to make your soul grow, for heaven's sake. Sing in the shower. Dance to the radio. Tell stories. Write a poem to a friend, even a lousy poem. Do it as well as you possibly can. You will get an enormous reward. You will have created something.

Dune Genesis (1980)
Context: In the beginning I was just as ready as anyone to fall into step, to seek out the guilty and to punish the sinners, even to become a leader. Nothing, I felt, would give me more gratification than riding the steed of yellow journalism into crusade, doing the book that would right the old wrongs.
Reevaluation raised haunting questions. I now believe that evolution, or deevolution, never ends short of death, that no society has ever achieved an absolute pinnacle, that all humans are not created equal. In fact, I believe attempts to create some abstract equalization create a morass of injustices that rebound on the equalizers. Equal justice and equal opportunity are ideals we should seek, but we should recognize that humans administer the ideals and that humans do not have equal ability.

The Man with the Hoe and Other Poems (1899), The Man With the Hoe (1898)
Context: Through this dread shape the suffering ages look;
Time's tragedy is in the aching stoop;
Through this dread shape humanity betrayed,
Plundered, profaned, and disinherited,
Cries protest to the Powers that made the world.
A protest that is also a prophecy.

Source: Pale Blue Dot: A Vision of the Human Future in Space (1994), p. 8, Supplemental image at randi.org http://www.randi.org/images/122801-BlueDot.jpg
Context: Consider again that dot. That's here. That's home. That's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every "superstar", every "supreme leader", every saint and sinner in the history of our species lived there — on a mote of dust suspended in a sunbeam.
The Earth is a very small stage in a vast cosmic arena. Think of the rivers of blood spilled by all those generals and emperors so that, in glory and triumph, they could become the momentary masters of a fraction of a dot. Think of the endless cruelties visited by the inhabitants of one corner of this pixel on the scarcely distinguishable inhabitants of some other corner, how frequent their misunderstandings, how eager they are to kill one another, how fervent their hatreds.
Our posturings, our imagined self-importance, the delusion that we have some privileged position in the Universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity, in all this vastness, there is no hint that help will come from elsewhere to save us from ourselves.
The Earth is the only world known so far to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment the Earth is where we make our stand.
It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another, and to preserve and cherish the pale blue dot, the only home we've ever known.

1850s, Speech at Peoria, Illinois (1854)
Context: Slavery is founded in the selfishness of man's nature — opposition to it, in his love of justice. These principles are an eternal antagonism; and when brought into collision so fiercely, as slavery extension brings them, shocks, and throes, and convulsions must ceaselessly follow. Repeal the Missouri Compromise — repeal all compromises — repeal the Declaration of Independence — repeal all past history, you still can not repeal human nature. It still will be the abundance of man's heart, that slavery extension is wrong; and out of the abundance of his heart, his mouth will continue to speak.

Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. Buddha preached the discipline of self-restraint and moral life; it is a complete acceptance of law. But this bondage of law cannot be an end by itself; by mastering it thoroughly we acquire the means of getting beyond it. It is going back to Brahma, to the infinite love, which is manifesting itself through the finite forms of law.

Cold Turkey (2004)
Context: Human beings are chimpanzees who get crazy drunk on power. By saying that our leaders are power-drunk chimpanzees, am I in danger of wrecking the morale of our soldiers fighting and dying in the Middle East? Their morale, like so many bodies, is already shot to pieces. They are being treated, as I never was, like toys a rich kid got for Christmas.

The Nature and Destiny of Man: A Christian Interpretation (1941)
Context: Human existence is obviously distinguished from animal life by its qualified participation in creation. Within limits it breaks the forms of nature and creates new configurations of vitality. Its transcendence over natural process offers it the opportunity of interfering with the established forms and unities of vitality as nature knows them.

Sermons, From Our Daily Bread

2009, Nobel Prize acceptance speech (December 2009)
Context: We do not have to think that human nature is perfect for us to still believe that the human condition can be perfected. We do not have to live in an idealized world to still reach for those ideals that will make it a better place. The non-violence practiced by men like Gandhi and King may not have been practical or possible in every circumstance, but the love that they preached — their fundamental faith in human progress — that must always be the North Star that guides us on our journey.
For if we lose that faith — if we dismiss it as silly or naïve; if we divorce it from the decisions that we make on issues of war and peace — then we lose what's best about humanity. We lose our sense of possibility. We lose our moral compass.
Like generations have before us, we must reject that future. As Dr. King said at this occasion so many years ago, "I refuse to accept despair as the final response to the ambiguities of history. I refuse to accept the idea that the 'isness' of man's present condition makes him morally incapable of reaching up for the eternal 'oughtness' that forever confronts him."
Let us reach for the world that ought to be — that spark of the divine that still stirs within each of our souls.

Source: The Limits of State Action (1792), Ch. 8
Context: To inquire and to create;—these are the grand centres around which all human pursuits revolve, or at least to these objects do they all more or less directly refer.

Twenty Year Vision for America (2004)
Context: As with science and technology, there could be a dark side of globalization, in which progress for some means poverty for others, as jobs and opportunities ebb and flow, securities and currencies fluctuate in value, and the tension between private profit and public good persists. But surely these are risks that we can manage in a world with an America more attuned to its larger purpose and responsibilities.
The final frontier is perhaps the most difficult, but it's also the most important — and that's the frontier of the human spirit. For too long, people have allowed differences on the surface — differences of color, ethnicity, and gender — to tear apart the common bonds they share. And the human spirit suffers as a result.
Imagine a world in which we saw beyond the lines that divide us, and celebrated our differences, instead of hiding from them. Imagine a world in which we finally recognized that, fundamentally, we are all the same. And imagine if we allowed that new understanding to build relations between people and between nations.
Our goal for the next twenty years should be to finally recognize that our differences are our greatest strength. That's true not only here in America, but in all parts of the world, where we've allowed historic rifts to poison the well of opportunity. They've arisen from the natural prides and passion of humanity. Only when we recognize that — when we respect the human spirit — will we be a great nation and a great world. These are the steps we must take in the next twenty years, as we reach out for the newest frontiers.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: The drive toward the formation of metaphors is the fundamental human drive, which one cannot for a single instant dispense with in thought, for one would thereby dispense with man himself. This drive is not truly vanquished and scarcely subdued by the fact that a regular and rigid new world is constructed as its prison from its own ephemeral products, the concepts. It seeks a new realm and another channel for its activity, and it finds this in myth and in art generally. This drive continually confuses the conceptual categories and cells by bringing forward new transferences, metaphors, and metonymies. It continually manifests an ardent desire to refashion the world which presents itself to waking man, so that it will be as colorful, irregular, lacking in results and coherence, charming, and eternally new as the world of dreams. Indeed, it is only by means of the rigid and regular web of concepts that the waking man clearly sees that he is awake; and it is precisely because of this that he sometimes thinks that he must be dreaming when this web of concepts is torn by art.

Variant translation: There is but one temple in the Universe and that is the Body of Man.
As inscribed on the Library of Congress, quoted in Handbook of the New Library of Congress (1897) by Herbert Small, p. 53
Novalis (1829)
Context: There is but one Temple in the World; and that is the Body of Man. Nothing is holier than this high form. Bending before men is a reverence done to this Revelation in the Flesh. We touch Heaven, when we lay our hand on a human body.

( wav audio file of Russell's voice http://plato.stanford.edu/entries/russell/desire.wav)
1950s, What Desires Are Politically Important? (1950)
Context: All human activity is prompted by desire. There is a wholly fallacious theory advanced by some earnest moralists to the effect that it is possible to resist desire in the interests of duty and moral principle. I say this is fallacious, not because no man ever acts from a sense of duty, but because duty has no hold on him unless he desires to be dutiful. If you wish to know what men will do, you must know not only, or principally, their material circumstances, but rather the whole system of their desires with their relative strengths.

Preface to the Third Edition (August 1942)<!---->
The Mass Psychology of Fascism (1933)
Context: In its pure form, fascism is the sum total of all irrational reactions of the average human character. To the narrow-minded sociologist who lacks the courage to recognize the enormous role played by the irrational in human history, the fascist race theory appears as nothing but an imperialistic interest or even a mere "prejudice." The violence and the ubiquity of these "race prejudices" show their origin from the irrational part of the human character. The race theory is not a creation of fascism. No: fascism is a creation of race hatred and its politically organized expression. Correspondingly, there is a German, Italian, Spanish, Anglo-Saxon, Jewish and Arabian fascism.

Source: One Minute Nonsense (1992), p. 134
Context: A religious belief… is not a statement about Reality, but a hint, a clue about something that is a mystery, beyond the grasp of human thought. In short, a religious belief is only a finger pointing to the moon. Some religious people never get beyond the study of the finger. Others are engaged in sucking it. Others yet use the finger to gouge their eyes out. These are the bigots whom religion has made blind. Rare indeed is the religionist who is sufficiently detached from the finger to see what it is indicating — these are those who, having gone beyond belief, are taken for blasphemers.

Give Me Liberty (1936)
Context: Representative government cannot express the will of the mass of the people, because there is no mass of the people; The People is a fiction, like The State. You cannot get a Will of the Mass, even among a dozen persons who all want to go on a picnic. The only human mass with a common will is a mob, and that will is a temporary insanity. In actual fact, the population of a country is a multitude of diverse human beings with an infinite variety of purposes and desires and fluctuating wills.

Source: Tonio Kröger (1903), Ch. 9, as translated by Bayard Quincy Morgan
Variant translation: But my deepest and most secret love belongs to the fair-haired and the blue-eyed, the bright children of life, the happy, the charming and the ordinary.
Ch. 9, as translated by David Luke
Context: What I have done is nothing, not much — as good as nothing. I shall do better things, Lisaveta — this is a promise. While I am writing, the sea's roar is coming up to me, and I close my eyes. I am looking into an unborn and shapeless world that longs to be called to life and order, I am looking into a throng of phantoms of human forms which beckon me to conjure them and set them free: some of them tragic, some of them ridiculous, and some that are both at once — and to these I am very devoted. But my deepest and most secret love belongs to the blond and blue-eyed, the bright-spirited living ones, the happy, amiable, and commonplace.
Do not speak lightly of this love, Lisaveta; it is good and fruitful. There is longing in it and melancholy envy, and a tiny bit of contempt, and an unalloyed chaste blissfulness.

Section 14
Culture Industry Reconsidered (1963)
Context: The power of the culture industry's ideology is such that conformity has replaced consciousness. The order that springs from it is never confronted with what it claims to be or with the real interests of human beings. Order, however, is not good in itself. It would be so only as a good order. The fact that the culture industry is oblivious to this and extols order in abstracto, bears witness to the impotence and untruth of the messages it conveys. While it claims to lead the perplexed, it deludes them with false conflicts which they are to exchange for their own. It solves conflicts for them only in appearance, in a way that they can hardly be solved in their real lives.

Source: The Courage to Create (1975), Ch. 7 : Passion for Form, p. 131
Context: The human imagination leaps to form the whole, to complete the scene in order to make sense of it. The instantaneous way this is done shows how we are driven to construct the remainder of the scene. To fill the gaps is essential if the scene is to have meaning. That we may do this in misleading ways — at times in neurotic or paranoid ways — does not gainsay the central point. Our passion for form expresses our yearning to make the world adequate to our needs and desires, and, more important, to experience ourselves as having significance.

"The Death of Me", p. 150
Awareness (1992)
Context: Can one be fully human without experiencing tragedy? The only tragedy there is in the world is ignorance; all evil comes from that. The only tragedy there is in the world is unwakefulness and unawareness. From them comes fear, and from fear comes comes everything else, but death is not a tragedy at all. Dying is wonderful; it's only horrible to people who have never understood life. It's only when you're afraid of life that you fear death. It's only dead people who fear death.

2011, Address on interventions in Libya (March 2011)
Context: Much of the debate in Washington has put forward a false choice when it comes to Libya. On the one hand, some question why America should intervene at all — even in limited ways — in this distant land. They argue that there are many places in the world where innocent civilians face brutal violence at the hands of their government, and America should not be expected to police the world, particularly when we have so many pressing needs here at home.
It’s true that America cannot use our military wherever repression occurs. And given the costs and risks of intervention, we must always measure our interests against the need for action. But that cannot be an argument for never acting on behalf of what’s right. In this particular country — Libya — at this particular moment, we were faced with the prospect of violence on a horrific scale. We had a unique ability to stop that violence: an international mandate for action, a broad coalition prepared to join us, the support of Arab countries, and a plea for help from the Libyan people themselves. We also had the ability to stop Qaddafi’s forces in their tracks without putting American troops on the ground.
To brush aside America’s responsibility as a leader and — more profoundly — our responsibilities to our fellow human beings under such circumstances would have been a betrayal of who we are. Some nations may be able to turn a blind eye to atrocities in other countries. The United States of America is different. And as President, I refused to wait for the images of slaughter and mass graves before taking action.

Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: We never can have a true view of man unless we have a love for him. Civilisation must be judged and prized, not by the amount of power it has developed, but by how much it has evolved and given expression to, by its laws and institutions, the love of humanity. The first question and the last which it has to answer is, Whether and how far it recognises man more as a spirit than a machine? Whenever some ancient civilisation fell into decay and died, it was owing to causes which produced callousness of heart and led to the cheapening of man's worth; when either the state or some powerful group of men began to look upon the people as a mere instrument of their power; when, by compelling weaker races to slavery and trying to keep them down by every means, man struck at the foundation of his greatness, his own love of freedom and fair-play. Civilisation can never sustain itself upon cannibalism of any form. For that by which alone man is true can only be nourished by love and justice.

On The Crucible, in a 1987 interview; as quoted in "Arthur Miller, Moral Voice of American Stage, Dies at 89" by Marilyn Berger in The New York Times (11 February 2005) http://www.nytimes.com/2005/02/11/theater/newsandfeatures/11cnd-miller.html?ei=5070&en=3842d0df3195ba4c&ex=1148356800&adxnnlx=1148209567-ZnjnGzbndB3P1XvCU5BNDg&pagewanted=all&position=
Context: I was very moved by that play once again when the Royal Shakespeare Company did a production that toured the cathedrals of England. Then they took it to Poland and performed it in the cathedrals there, too. The actors said it changed their lives. Officials wept; they were speechless after the play, and everyone knew why. It was because they had to enforce the kind of repression the play was attacking. That made me prouder than anything I ever did in my life. The mission of the theater, after all, is to change, to raise the consciousness of people to their human possibilities.

Mother Night (1961)
Context: "You hate America, don't you?" she said.
"That would be as silly as loving it," I said. "It's impossible for me to get emotional about it, because real estate doesn't interest me. It's no doubt a great flaw in my personality, but I can't think in terms of boundaries. Those imaginary lines are as unreal to me as elves and pixies. I can't believe that they mark the end or the beginning of anything of real concern to the human soul. Virtues and vices, pleasures and pains cross boundaries at will."

1790s, The Age of Reason, Part I (1794)
Context: It is a fraud of the Christian system to call the sciences human invention; it is only the application of them that is human. Every science has for its basis a system of principles as fixed and unalterable as those by which the universe is regulated and governed. Man cannot make principles, he can only discover them.

Fragment 114
Numbered fragments

From 1980s onwards, Norie Huddle interview (1981)
Context: This is not a visible revolution and it is not political. You’re dealing with the invisible world of technology.
Politics is absolutely hopeless. That’s why everything has gone wrong. You have ninety-nine percent of the people thinking “politics,” and hollering and yelling. And that won’t get you anywhere. Hollering and yelling won’t get you across the English Channel. It won’t reach from continent to continent; you need electronics for that, and you have to know what you’re doing. Evolution has been at work doing all these things so it is now possible. Nobody has consciously been doing it. The universe is a lot bigger than you and me. We didn’t invent it. If you take all the machinery in the world and dump it in the ocean, within months more than half of all humanity will die and within another six months they’d almost all be gone; if you took all the politicians in the world, put them in a rocket, and sent them to the moon, everyone would get along fine.

Sermon 87:2 ( Sermon 37:2 http://www.newadvent.org/fathers/160337.htm) on Matthew 20. Preached in the autumn after 424. Latin http://www.thelatinlibrary.com/augustine/serm87.shtml
The Works of Saint Augustine: A Translation for the 21st Century (Sermons 51-94), John E. Rotelle, Edmund Hill, eds. & trans., New City Press, 1990 pp. 407- 408. http://www.google.com/search?hl=en&num=10&lr=&ft=i&cr=&safe=images&um=1&ie=UTF-8&tbo=u&tbs=bks:1&source=og&q=%22So%20there%20you%20are%3B%20listen%3B%20as%20I%20said%2C%20God%20worships%20us%20in%20the%20sense%20of%20tending%20our%20worth%22&sa=N&tab=wp
Sermons
Context: So there you are; listen; as I said, God "worships" us in the sense of tending our worth. That we worship God, of course, doesn't need proving to you. It's on everybody's lips, after all, that human beings worship God. That God, though, worships human beings, it's enough to frighten hearers out of their wits, because people are not in the habit of saying that God worships human beings — in that special sense —but that human beings worship God.
So I've got to prove to you that God too does "worship" human beings, or you will consider, perhaps, that I have used the word very carelessly, and begin arguing against me in your thoughts, and finding fault with me because you don't in fact grasp what I have been saying. So it's agreed that this is what has to be demonstrated to you: that God also "worships" us; but in the sense I have already mentioned, that he tends our worth as his field, to make improvements in us. The Lord says in the gospel: I am the vine, you are the branches; my Father is the farm worker (Jn 15:5,1). What does a farm worker do? I'm asking you, those of you who are farm workers and farmers. What does a farm worker do? I presume he works his farm, that is, tends its worth, that is, "worships" it, in a sense. So if God the Father is a farmer or farm worker, it means he has a farm, and he works or "worships" his farm, and expects a crop from it.

Letter to August Derleth (25 December 1930), quoted in ""H.P. Lovecraft, a Life"" by S.T. Joshi, p. 584
Non-Fiction, Letters, to August Derleth
Context: I am perfectly confident that I could never adequately convey to any other human being the precise reasons why I continue to refrain from suicide—the reasons, that is, why I still find existence enough of a compensation to atone for its dominantly burthensome quality. These reasons are strongly linked with architecture, scenery, and lighting and atmospheric effects, and take the form of vague impressions of adventurous expectancy coupled with elusive memory—impressions that certain vistas, particularly those associated with sunsets, are avenues of approach to spheres or conditions of wholly undefined delights and freedoms which I have known in the past and have a slender possibility of knowing again in the future. Just what those delights and freedoms are, or even what they approximately resemble, I could not concretely imagine to save my life; save that they seem to concern some ethereal quality of indefinite expansion and mobility, and of a heightened perception which shall make all forms and combinations of beauty simultaneously visible to me, and realisable by me. I might add, though, that they invariably imply a total defeat of the laws of time, space, matter, and energy—or rather, an individual independence of these laws on my part, whereby I can sail through the varied universes of space-time as an invisible vapour might … upsetting none of them, yet superior to their limitations and local forms of material organisation. … Now this all sounds damn foolish to anybody else—and very justly so. There is no reason why it should sound anything except damn foolish to anyone who had not happened to receive precisely the same series of inclinations, impressions, and background-images which the purely fortuitous circumstances of my own especial life have chanced to give me.

Cold Turkey (2004)
Context: I have to say this in defense of humankind: No matter in what era in history, including the Garden of Eden, everybody just got there. And, except for the Garden of Eden, there were already all these crazy games going on, which could make you act crazy, even if you weren’t crazy to begin with. Some of the games that were already going on when you got here were love and hate, liberalism and conservatism, automobiles and credit cards, golf and girls’ basketball.
Even crazier than golf, though, is modern American politics, where, thanks to TV and for the convenience of TV, you can only be one of two kinds of human beings, either a liberal or a conservative.

2011, Address on interventions in Libya (March 2011)
Context: As Commander-in-Chief, I have no greater responsibility than keeping this country safe. And no decision weighs on me more than when to deploy our men and women in uniform. I’ve made it clear that I will never hesitate to use our military swiftly, decisively, and unilaterally when necessary to defend our people, our homeland, our allies and our core interests. That's why we’re going after al Qaeda wherever they seek a foothold. That is why we continue to fight in Afghanistan, even as we have ended our combat mission in Iraq and removed more than 100,000 troops from that country. 
There will be times, though, when our safety is not directly threatened, but our interests and our values are. Sometimes, the course of history poses challenges that threaten our common humanity and our common security — responding to natural disasters, for example; or preventing genocide and keeping the peace; ensuring regional security, and maintaining the flow of commerce. These may not be America’s problems alone, but they are important to us. They’re problems worth solving. And in these circumstances, we know that the United States, as the world’s most powerful nation, will often be called upon to help.
In such cases, we should not be afraid to act — but the burden of action should not be America’s alone. As we have in Libya, our task is instead to mobilize the international community for collective action. Because contrary to the claims of some, American leadership is not simply a matter of going it alone and bearing all of the burden ourselves. Real leadership creates the conditions and coalitions for others to step up as well; to work with allies and partners so that they bear their share of the burden and pay their share of the costs; and to see that the principles of justice and human dignity are upheld by all.

As quoted in Approaching God : How to Pray (1995) by Steve Brown, p. 94
Context: Spirituality means waking up. Most people, even though they don't know it, are asleep. They're born asleep, they live asleep, they marry in their sleep, they breed children in their sleep, they die in their sleep without ever waking up. They never understand the loveliness and the beauty of this thing that we call human existence. You know — all mystics — Catholic, Christian, non-Christian, no matter what their theology, no matter what their religion — are unanimous on one thing: that all is well, all is well. Though everything is a mess, all is well. Strange paradox, to be sure. But, tragically, most people never get to see that all is well because they are asleep. They are having a nightmare.

The Carpet People (1971; 1992)
Context: They called themselves the Munrungs. It meant The People, or The True Human Beings.
It's what most people call themselves, to begin with. And then one day the tribe meets some other People or, if it's not been a good day, The Enemy. If only they'd think up a name like Some More True Human Beings, it'd save a lot of trouble later on.

This attribution to Voltaire appears in Strauss' Familiar Medical Quotations (1968), p. 394, and in publications as early as 1956 http://books.google.pt/books?id=lCtCAQAAIAAJ&q=%22Doctors+are+men+who+prescribe+medicine+of%22&dq=%22Doctors+are+men+who+prescribe+medicine+of%22&hl=pt-PT&sa=X&ei=mbnWUsvDIfTB7Aaw_YD4Dw&redir_esc=y; the quotation in French does not, however, appear to be original, and is probably a relatively modern invention, only quoted in recent (21st century) published works, which attribute it to "Voltaire" without citing any source.
Original: (fr) Les médecins administrent des médicaments dont ils savent très peu, à des malades dont ils savent moins, pour guérir des maladies dont ils ne savent rien.

2019, European Economic and Social Committee (February 2019)

Preface
Lectures on Quantum Mechanics (2012, 2nd ed. 2015)

Source: Autobiography of a Spiritually Incorrect Mystic (2000), p. 13

In Is the Qur'an God's Word? https://www.youtube.com/watch?v=9RuQMD4yYWg

Source: The Ethics of Freedom (1973 - 1974), p. 398

The Masters and the Path of Occultism (1939)

286
Armageddon

1770s, African Slavery in America (March 1775)

Principles to Form the Basis of the Administration of the Republic (February 1794)

"On the Principles of Political Morality that Should Guide the National Convention in the Domestic Administration of the Republic" (5 February 1794)

We Will Not Be Terrorized (December 2015), Address to the Nation by the President on San Bernardino (December 2015)

Infinite Jest (1996)

And never under any circumstances, to squelch it, or sneer at it, or imply that it is childish, or unmanly, or untrue.
"Why Are Americans Afraid of Dragons?" https://books.google.com/books?id=ksOjjuy3issC&pg=PA44, in The Language of the Night (1979), p. 44

Apostolic Letter, Salvifici Doloris (“redemptive suffering”), 1984
Source: http://w2.vatican.va/content/john-paul-ii/en/apost_letters/1984/documents/hf_jp-ii_apl_11021984_salvifici-doloris.html

Source: Terrorism and Communism (1920), Chapter three, p. 53

Nathuram Godse: Why I Assassinated Gandhi (1993)

2014, Queensland University Address (November 2014)

2014, Address to European Youth (March 2014)

(1993), Epilogue, p. 154
The First Three Minutes (1977; second edition 1993)

Cold Turkey (2004)

Transmission: A Meditation for the New Age (1983)

Watership Down (1972)

Autobiography (1936; 1949; 1958)