Quotes about identity

page 9

(1986) n.p.
Structures are no longer valid', in "Ein Gespräch..."

Source: The Limits To Capital (2006 VERSO Edition), Chapter 12, Production Of Spatial Configurations, p. 376

Source: The Blank Slate (2002), p. 44, emphasis added

George W. Bush and Osama bin Laden Are Dancing Together (2003)

http://www.memritv.org/clip_transcript/en/756.htm. <br class="br">Hizbullah

Quoted in "The Syrian Land: Processes of Integration and Fragmentation" – by Thomas Philipp, Birgit Schäbler – 1998 – Page 321.
Quotess

"Sir Gawaine and the Green Knight"
The Collected Poems of Yvor Winters (1960)

Pure War. New York, NY, U.S.A.: Semiotext(e), 1983. p. 18

&quot;Free speech is sacred&quot; (17 March 2009) http://youtube.com/watch?v=8bzTA_D5NpU <br class="br">2009

Quote, I am not torchbearer of Indian classical music: Zakir Hussain

&quot;Who’s afraid of Geert Wilders? Populism and the politics of hate&quot;, The Conversation (20 February 2013) http://theconversation.com/whos-afraid-of-geert-wilders-populism-and-the-politics-of-hate-12326 <br class="br">2010s

Elst, K. (2002). Who is a Hindu?: Hindu revivalist views of Animism, Buddhism, Sikhism, and other offshoots of Hinduism. Ch. 8.

“Life without prejudice,” p. 12.
Life Without Prejudice (1965)

Speech regarding Civil Liberties and the War on Terrorism (November 20, 2006)

Undated
Source: [McCullagh, Declan, Energy, Physics, and Soda Pop, Wired News, May 3, 1999, http://www.wired.com/science/discoveries/news/1999/05/19446, 2007-05-07, https://archive.is/MjIpb, 2013-06-30]

Speech in London, which caused derision as Cameron had previously claimed to support Aston Villa. Various sources including The Guardian http://www.theguardian.com/politics/2015/apr/25/david-cameron-mocked-for-aston-villa-gaffe (April 2015) <br class="br">2010s, 2015

Source: Three Days Before the Shooting... (2010), p. 987.

226
Multitude: War and Democracy in the Age of Empire

A Marxist Case For Intersectionality (2017)

From Interviews

1950s, Tradition and Identity' (1959)

Source: The Keys to the Kingdom series, Drowned Wednesday (2005), p. 167.

The Physics of Star Trek, HarperPerennial edition (1996), p. 17.

Me gusta el sol, Alicia
y las palomas, el buen cigarro
y la guitarra española,
saltar paredes y abrir las ventanas
y cuando llora una mujer.
Me gusta el vino tanto como las flores
y los conejos pero no los tractores,
el pan casero y la voz de Dolores
y el mar mojándome los pies,
no soy de aqui ni soy de allá
no tengo edad mi porvenir y ser felíz
es mi color de identidad.
No soy de aqui ni soy de allá (1970

&quot; Inaugural Address http://governor.maryland.gov/2015/01/21/inaugural-address-governor-larry-hogan/&quot; (21 January 2015)

Source: Creation Myths (1972), Deus Faber, p. 140 - 141

Source: The Subtle Art of Not Giving a F*ck (2016), Chapter 6, “You’re Wrong About Everything (But So Am I)” (p. 136)

&quot;Bruce Jenner and Chris Kyle: is either a hero?&quot; http://www.wnd.com/2015/04/bruce-jenner-and-chris-kyle-is-either-a-hero/ WorldNetDaily.com, April 30, 2015 <br class="br">2010s, 2015

Books, What's So Great About America (2003)

Part II. Of the Extent of Sensible Knowledge.
The Physiology of the Senses: Or, How and what We See, Hear, Taste, Feel and Smell (1856)

Aphorism 124
Novum Organum (1620), Book I

Remarks by German Chancellor Angela Merkel before a joint session of Congress on November 04, 2009. http://www.spiegel.de/international/europe/0,1518,659196,00.html<br> Dokumentation: Angela Merkels Rede im US-Kongress im Wortlaut http://www.welt.de/politik/ausland/article5079678/Angela-Merkels-Rede-im-US-Kongress-im-Wortlaut.html <br class="br">Context: Even after the end of the Cold War we are […] faced with the task of tearing down the walls between different concepts of life, in other words the walls in people&#x27;s minds that make it difficult time and again to understand one another in this world of ours. This is why the ability to show tolerance is so important. While, for us, our way of life is the best possible way, others do not necessarily feel that way. There are different ways to create peaceful coexistence. Tolerance means showing respect for other people&#x27;s history, traditions, religion and cultural identity. But let there be no misunderstanding: Tolerance does not mean &quot;anything goes&quot;. There must be zero tolerance towards all those who show no respect for the inalienable rights of the individual and who violate human rights.

The Clash of Civilizations and the Remaking of World Order (1996)
Context: Some Americans have promoted multiculturalism at home; some have promoted universalism abroad; and some have done both. Multiculturalism at home threatens the United States and the West; universalism abroad threatens the West and the world. Both deny the uniqueness of Western culture. The global monoculturalists want to make the world like America. The domestic mulitculturalists want to make America like the world. A multicultural America is impossible because a non-Western America is not American. A multicultural world is unavoidable because global empire is impossible. The preservation of the United States and the West requires the renewal of Western identity. The security of the world requires acceptance of global multiculturality.

Source: Paths to Otherwhere (1996), Ch. 38
Context: The combining of their differing perspectives into one viewpoint was a new, vividly revelational experience for both. Now she understood what Dave and Hugh had meant when they talked about seeing everything in ways they had never grasped before, which they found impossible to describe.
It reminded her of Sam's repeated assertion of the connectedness of all people, all life, and ultimately all things; that the perceptions of separateness and alienation that form the roots of strife are illusions. She still didn't understand it — not in any way she could have put into words; but, to some degree at any rate, she could feel it. Sam believed that what mystics tried to describe was the freeing of consciousness — deliberately or otherwise — from the restraints that normally define identity, into the quantum-connected paths of the Multiverse.

A Declaration of the Independence of Cyberspace (1996)
Context: You claim there are problems among us that you need to solve. You use this claim as an excuse to invade our precincts. Many of these problems don't exist. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We are forming our own Social Contract. This governance will arise according to the conditions of our world, not yours. Our world is different.
Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.
We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.
We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

The Tragic Sense of Life (1913), V : The Rationalist Dissolution
Context: A terrible thing is intelligence. It tends to death as memory tends to stability. The living, the absolutely unstable, the absolutely individual, is strictly unintelligible. Logic tends to reduce everything to identities and genera, to each representation having no more than one self-same content in whatever place, time or relation it may occur to us. And there is nothing that remains for two successive moments of its existence. My idea of God is different each time that I conceive it. Identity, which is death, is the goal of the intellect. The mind seeks what is dead, for what is living escapes it; it seeks to congeal the flowing stream in blocks of ice; it seeks to arrest it. In order to analyze a body it is necessary to extenuate or destroy it. In order to understand anything it is necessary to kill it, to lay it out rigid in the mind.

Source: The Gospel of Sri Ramakrishna (1942), p. 134
Context: Brahman and Śakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If you see the fire, you must recognize its power to burn also. You cannot think of fire without its power to burn, nor can you think of the power to burn without fire. You cannot conceive of the sun's rays without the sun, nor can you conceive of the sun without its rays. You cannot think of the milk without the whiteness, and again, you cannot think of the whiteness without the milk. Thus one cannot think of Brahman without Śakti, or of Śakti without Brahman. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute.

Preface
The Origin of the Universe (1997)

Beating the drums of hope and faith (2004)
Context: Start small, put down the book you’re reading and sit with your grandmother to learn her language and find out about her life’s struggles and her history, before she passes on and your history is lost; put down the TV remote control and stop letting pop culture define who you are and go for a walk through your hometown’s historical landmarks. Find your identity by actually looking for the things in life that appeal to you or stir emotion in you. If you just let your government, your local imam, even your local pop singer or nasheed singer, define what you should be, you will never be more than that. Look in the mirror and ask yourself, ‘Who do I WANT to be?’ Start there.

Be Here Now (1971)
Context: I realized that although everything by which I knew myself, even my body and this life itself, was gone, still I was fully aware! Not only that, but this aware "I" was watching the entire drama, including the panic, with calm compassion.
Instantly, with this recognition, I felt a new kind of calmness — one of a profundity never experienced before. I had just found that "I", that scanning device — that point — that essence — that place beyond. A place where "I" existed independent of social and physical identity. That which was I was beyond Life and Death. And something else — that "I" Knew — it really Knew. It was wise, rather than just knowledgeable. It was a voice inside that spoke truth. I recognized it, was one with it, and felt as if my entire life of looking to the outside world for reassurance — David Reisman's other-directed being, was over.

Dissenting, Bush v. Gore, 531 U.S. 98 (2000).
Context: Time will one day heal the wound to that confidence that will be inflicted by today's decision. One thing, however, is certain. Although we may never know with complete certainty the identity of the winner of this year's presidential election, the identity of the loser is perfectly clear. It is the nation's confidence in the judge as an impartial guardian of the rule of law.

The Kasîdah of Hâjî Abdû El-Yezdî (1870), Note I : Hâjî Abdû, The Man
Context: With Hâjî Abdû the soul is not material, for that would be a contradiction of terms. He regards it, with many moderns, as a state of things, not a thing; a convenient word denoting the sense of personality, of individual identity.

Source: Psychotherapy, East and West (1961), p. 9

Hannibal Lecter, My Father (1991)
Context: You create identity, you're not given identity per se. What became more interesting to me wasn't the I, it was text because it's texts that create the identity. That's how I got interested in plagiarism.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.21
Context: He fully knows His unchangeable essence, and has thus a knowledge of all that results from any of His acts. If we were to try to understand in what manner this is done, it would be the same as if we tried to be the same as God, and to make our knowledge identical with His knowledge. Those who seek the truth, and admit what is true, must believe that nothing is hidden from God; that everything is revealed to His knowledge, which is identical with His essence; that this kind of knowledge cannot be comprehended by us; for if we knew its method, we would possess that intellect by which such knowledge could be acquired.... Note this well, for I think that this is an excellent idea, and leads to correct views; no error will be found in it; no dialectical argument; it does not lead to any absurd conclusion, nor to ascribing any defect to God. These sublime and profound themes admit of no proof whatever... In all questions that cannot be demonstrated, we must adopt the method which we have adopted in this question about God's Omniscience. Note it.

1960s, Address to AFL–CIO (1961)
Context: Negroes are almost entirely a working people…. Our needs are identical with labor's needs: decent wages, fair working conditions, livable housing, old-age security, health and welfare measures, conditions in which families can grow, have education for their children and respect in the community. That is why Negroes support labor's demands and fight laws which curb labor. That is why the labor-hater and labor-baiter is virtually always a twin-headed creature, spewing anti-Negro epithets from one mouth and anti-labor propaganda from the other mouth.

Creation Myths (1972), Creation Renewed & Reversed
Context: In other words, the idea of the philosopher's stone of the alchemists is identical with the idea of the glorified body. This offers an archetypal approach to some Eastern ideas, because in different Eastern yoga practices and meditation the goal is to produce within oneself the so-called diamond body which is an immortal nucleus of the personality.

Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 118
Lectures on Philosophy of Religion, Volume 2
Context: In the religion of absolute Spirit the outward form of God is not made by the human spirit. God Himself is, in accordance with the true Idea, self-consciousness which exists in and for itself, Spirit. He produces Himself of His own act, appears as Being for “Other”; He is, by His own act, the Son; in the assumption of a definite form as the Son, the other part of the process is present, namely, that God loves the Son, posits Himself as identical with Him, yet also as distinct from Him. The assumption of form makes its appearance in the aspect of determinate Being as independent totality, but as a totality which is retained within love; here, for the first time, we have Spirit in and for itself. The self-consciousness of the Son regarding Himself is at the same time His knowledge of the Father; in the Father the Son has knowledge of His own self, of Himself. At our present stage, on the contrary, the determinate existence of God as God is not existence posited by Himself, but by what is Other. Here Spirit has stopped short half way.

Post-Presidency, Nobel lecture (2002)
Context: The unchanging principles of life predate modern times. I worship Jesus Christ, whom we Christians consider to be the Prince of Peace. As a Jew, he taught us to cross religious boundaries, in service and in love. He repeatedly reached out and embraced Roman conquerors, other Gentiles, and even the more despised Samaritans.
Despite theological differences, all great religions share common commitments that define our ideal secular relationships. I am convinced that Christians, Muslims, Buddhists, Hindus, Jews, and others can embrace each other in a common effort to alleviate human suffering and to espouse peace.
But the present era is a challenging and disturbing time for those whose lives are shaped by religious faith based on kindness toward each other. We have been reminded that cruel and inhuman acts can be derived from distorted theological beliefs, as suicide bombers take the lives of innocent human beings, draped falsely in the cloak of God's will. With horrible brutality, neighbors have massacred neighbors in Europe, Asia, and Africa.
In order for us human beings to commit ourselves personally to the inhumanity of war, we find it necessary first to dehumanize our opponents, which is in itself a violation of the beliefs of all religions. Once we characterize our adversaries as beyond the scope of God's mercy and grace, their lives lose all value. We deny personal responsibility when we plant landmines and, days or years later, a stranger to us — often a child – is crippled or killed. From a great distance, we launch bombs or missiles with almost total impunity, and never want to know the number or identity of the victims.

It's called being mass man.
1970s, The Education of Mike McManus, TVOntario, December 28 1977

The First Year of Life of the Child (1927), "The Egocentrism of the Child and the Solipsism of the Baby", as translated by Howard E. Gruber and J. Jacques Vonèche
Context: There are no really solipsistic philosophers, and those who think they are deceive themselves. The true solipsist feels at one with the universe, and so very identical to it that he does not even feel the need for two terms. The true solipsist projects all his states of mind onto things. The true solipsist is entirely alone in the world, that is, he has no notion of anything exterior to himself. In other words the true solipsist has no idea of self. There is no self: there is the world. It is in this sense it is reasonable to call a baby a solipsist: the feelings and desires of a baby know no limits since they are a part of everything he sees, touches, and perceives.
Babies are, then, obviously narcissistic, but not in the way adults are, not even Spinoza's God, and I am a little afraid that Freud sometimes forgets that the narcissistic baby has no sense of self.
Given this definition of solipsism, egocentrism in children clearly appears to be a simple continuation of solipsism in infants.. Egocentrism, as we have seen, is not an intentional or even a conscious process. A child has no idea that he is egocentric. He believes everybody thinks the way he does, and this false universality is due simply to an absence of the sense of limits on his individuality. In this light, egocentrism and solipsism are quite comparable: both stem from the absence or the weakness of the sense of self.

De Docta Ignorantia (On Learned Ignorance) (1440)
Context: In God, absolute unity is absolute multiplicity, absolute identity is absolute diversity; absolute actuality is absolute potentiality

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

"Man's Glassy Essence" in The Monist, Vol. III, No. 1 (October 1892)
Context: The consciousness of a general idea has a certain "unity of the ego" in it, which is identical when it passes from one mind to another. It is, therefore, quite analogous to a person, and indeed, a person is only a particular kind of general idea.

Achilles' Loves, only surviving fragment, often quoted as "Love is like ice in the hands of children".

he is continually informing — and filling some other body.
Letter to Richard Woodhouse (October 27, 1818)
Letters (1817–1820)

Letter to H. L. Bulwer (1 Sept. 1839), quoted in Sir Henry Lytton Bulwer's Life of Palmerston (Philadelphia: J. B. Lipppincott, 1871), vol. 2, pp. 261-62. (Palmerston was criticizing descriptions of the Ottoman Empire as "decaying," etc.)
1830s
Context: Half the wrong conclusions at which mankind arrive are reached by the abuse of metaphors, or by mistaking general resemblance or imaginary similarity for real identity. Thus, people compare an ancient monarchy with an old building, an old tree, or an old man, and because the building, tree, or man must, from the nature of things, crumble, or decay, or die, they imagine that the same thing holds good with a community, and that the same laws which govern inanimate matter, or vegetable or animal life, govern also nations and states.

The Varieties of Scientific Experience: A Personal View of the Search for God (2006)
Context: When you look more generally at life on Earth, you find that it is all the same kind of life.... It uses about fifty fundamental biological building blocks, organic molecules.... with trivial exceptions, all organisms on Earth use... an enzyme, to control the rate and direction of the chemistry of life.... a nucleic acid to encode the hereditary information... the identical code book for translating nucleic acid language into protein language.... At the molecular level, we are all virtually identical.

Mont Saint Michel and Chartres (1904)
Context: Creation was not successive; it was one instantaneous thought and act, identical with the will, and was complete and unchangeabble from end to end, including time as one of its functions. Thomas was as clear as possible on that point:— "Supposing God wills anything in effect, he cannot will not to will it, because his will cannot change." He wills that some things shall be contingent and others necessary, but he wills in the same act that the contingency shall be necessary. "They are contingent because God has willed them to be so, and with this object has subjected them to causes which are so." In the same way he wills that his creation shall develop itself in time and space and sequence, but he creates these conditions as well as the events. He creates the whole, in one act, complete, unchangeable, and it is then unfolded like a rolling panorama with its predetermined contingencies.Man's free choice — liberum arbitrium — falls easily into place as a predetermined contingency. God is the First Cause, and acts in all Secondary Causes directly; but while he acts mechanically on the rest of creation,— as far as is known,— he acts freely at one point, and this free action remains free as far as it extends on that line. Man's freedom derives from this source, but it is simply apparent, as far as he is a cause; it is a [... ] Reflex Action of the complicated mirror [... ] called Mind, and [... ] an illusion arising from the extreme delicacy of the machine.

Rolling Stone #1078 (14 May 2009), p. 45
Context: It's peculiar and unnerving in a way to see so many young people walking around with cellphones and iPods in their ears and so wrapped up in media and video games. It robs them of their self-identity. It's a shame to see them so tuned out to real life. Of course they are free to do that, as if that's got anything to do with freedom. The cost of liberty is high, and young people should understand that before they start spending their life with all those gadgets.

"Unspeakable Things Unspoken: The Afro-American Presence in American Literature" in Michigan Quarterly Review 28, no. 1 (Winter 1989)
Context: Beginning Beloved with numerals rather than spelled out numbers, it was my intention to give the house an identity separate from the street or even the city... Numbers here constitute an address, a thrilling enough prospect for slaves who had owned nothing, least of all an address. And although the numbers, unlike words, can have no modifiers, I give these an adjective — spiteful… A few words have to be read before it is clear that 124 refers to a house … and a few more have to be read to discover why it is spiteful, or rather the source of the spite. By then it is clear, if not at once, that something is beyond control, but is not beyond understanding since it is not beyond accommodation by both the "women" and the "children." The fully realized presence of the haunting is both a major incumbent of the narrative and sleight of hand. One of its purposes is to keep the reader preoccupied with the nature of the incredible spirit world while being supplied a controlled diet of the incredible political world. … Here I wanted the compelling confusion of being there as they (the characters) are; suddenly, without comfort or succor from the "author," with only imagination, intelligence, and necessity available for the journey. …. No compound of houses, no neighborhood, no sculpture, no paint, no time, especially no time because memory, pre-historic memory, has no time. There is just a little music, each other and the urgency of what is at stake. Which is all they had. For that work, the work of language is to get out of the way.

De Abaitua interview (1998)
Context: It strikes me that self, not just my self, but all self, the phenomenon of self, is perhaps one field, one consciousness – perhaps there is only one ‘I’, perhaps our brains, our selves, our entire identity is little more than a label on a waveband. We are only us when we are here. At this particular moment in space and time, this particular locus, the overall awareness of the entire continuum happens to believe it is Alan Moore. Over there – [he points to another table in the pizza restaurant] – it happens to believe it is something else.
I get the sense that if you can pull back from this particular locus, this web-site if you like, then you could be the whole net. All of us could be. That there is only one awareness here, that is trying out different patterns. We are going to have to come to some resolution about a lot of things in the next twenty years time, our notions of time, space, identity.

Bewilderness (DVD, 2001)

Source: Going Bovine (2009), p. 253
Context: You’ve been assigned an identity since birth. Then you spend the rest of your life walking around in it to see if it really fits. You try on all these different selves and abandon just as many. But really it’s about dismantling all that false armor, getting down to what’s real.

University of Havana address (2005)
Context: All sense of dialectics is lost when someone believes that today’s economy is identical to the economy 50 or 100 or 150 years ago, or that it is identical to the one in Lenin’s day or to the time when Karl Marx lived. Revisionism is a thousand miles away from my mind and I truly revere Marx, Engels and Lenin.

Introduction to the Bhagavad-Gita (1944)
Context: Human beings are not born identical. There are many different temperaments and constitutions; and within each psycho-physical class one can find people at very different stages of spiritual development. Forms of worship and spiritual discipline which may be valuable for one individual maybe useless or even positively harmful for another belonging to a different class and standing, within that class, at a lower or higher level of development.

Today these basic points are disregarded and it is thought that committees and community councils piled high upon one another will do the work. The chief value of most of such organizations is in educating the native-born American; there is abundant evidence that the foreign-born adult is not greatly drawn to this country as a result of them.
What is Americanization? (1919)

Joyce Carol Oates interviews herself (2013)
Context: We all have numerous identities that shift with circumstances. The writing self is likely to be a highly private, conjured sort of being — you would not find it in a grocery store.

SALON Interview (1995)
Context: Other Asian-American writers just shudder when they are compared to me; it really denigrates the uniqueness of their own work. I find it happening less here partly because people are more aware now of the flaws of political correctness — that literature has to do something to educate people. I don't see myself, for example, writing about cultural dichotomies, but about human connections. All of us go through angst and identity crises. And even when you write in a specific context, you still tap into that subtext of emotions that we all feel about love and hope, and mothers and obligations and responsibilities.

Draft for a Statement of Human Obligation (1943)
Context: It is impossible to feel equal respect for things that are in fact unequal unless the respect is given to something that is identical in all of them. Men are unequal in all their relations with the things of this world, without exception. The only thing that is identical in all men is the presence of a link with the reality outside the world.
All human beings are absolutely identical in so far as they can be thought of as consisting of a centre, which is an unquenchable desire for good, surrounded by an accretion of psychical and bodily matter.

McIntyre v. Ohio Elections Commission (Majority opinion, 514 U.S. 334 (1995)

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad&#x27;s regime is &quot;delicate and fragile&quot; http://www.rezapahlavi.org/details_article.php?article=459&amp;page=2, August 12, 2010. <br class="br">Interviews, 2010

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

Kibbeh Palace, Cairo, Oct. 31, 1980, as quoted in Farah Pahlavi (2004) An Enduring Love: My Life with the Shah, p. 434.
Speeches, 1980

Visit to Lebedinsky GOK, 2017-07-14
On Ukraine

Source: The Political Doctrine of Fascism (1925), p. 112

§7, p. 115
Surveillance society

Source: Reasons and Persons (1984), p. 25

On identifying as a Chicana in “AN INTERVIEW WITH DENISE CHAVEZ” https://ir.uiowa.edu/cgi/viewcontent.cgi?article=1161&amp;context=ijcs in Iowa Journal of Cultural Studies (1994)

Source: The Story of Jesus (1938), Chapter 3

High Times interview (2002)

On the generational rifts in his family in “TOPE FOLARIN’S SEARCH FOR HIMSELF” https://melmagazine.com/en-us/story/tope-folarin-interview in Mel Magazine (2019)

On fashioning a new sense of self in “Migrant State of Mind: A Q&amp;A With Novelist Laila Lalami” https://www.thenation.com/article/laila-lalami-interview-the-other-americans/ in The Nation (2019 Apr 23)

On the authenticity of “untold stories” in “Mouths Full of Earth: An Interview with Kapka Kassabova” https://www.theparisreview.org/blog/2017/09/12/mouths-full-of-earth-an-interview-with-kapka-kassabova/ in The Paris Review (2017 Sep 12)

The Transhumanism Handbook, 2019

Janaki Bakhle quoted in Vikram Sampath - Savarkar, Echoes from a Forgotten Past, 1883–1924 (2019)

On her graphic novel The Prince and the Dressmaker in “Exclusive Interview &amp; Graphic Novel Excerpt: Jen Wang’s The Prince and the Dressmaker” https://www.bookish.com/articles/jen-wang-prince-dressmaker/ in Bookish (2018 Feb 8)

On writing young adult novels in “Randa Abdel-Fattah: Identity and emotion” https://www.writermag.com/writing-inspiration/author-interviews/randa-abdel-fattah/ in The Writer (2018 Jan 18)

On her identity struggles in “Amulya Malladi: How I Write” https://www.writermag.com/writing-inspiration/author-interviews/amulya-malladi/ in The Writer (2018 May 22)

On how her childhood affected her writing in “HAVING FAITH: AN INTERVIEW WITH KIRSTIN VALDEZ QUADE” https://as.vanderbilt.edu/nashvillereview/archives/14088 in The Nashville Review (2017 Dec 13)

Source: The Downing Street Years (1993), p. 777

On his decision of what genre to write in in “Interview with Ariel Dorfman” https://www.dalkeyarchive.com/interview-with-ariel-dorfman/ (Dalkey Archive Press)

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

Source: Venice Observed (1956), Ch. 1

Source: Better-World Philosophy: A Sociological Synthesis (1899), Race Culture, p. 224

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, pp. 117

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, pp. 117–118

Preface to The Story of the Stone, Vol. 2: 'The Crab-Flower Club' (1979), p. 20