Quotes about illness

page 11

Original French: Certains Etats se contentent de confier aux fonctionnaires le soin de suivre la situation au Maroc. Or, certains parmi eux sont soit mal disposés à l'égard de notre pays, soit influencés par les thèses de nos adversaires. Et ce sont eux qui veillent parfois, malheureusement, à la préparation des dossiers et des rapports erronés, sur la base desquels les responsables arrêtent certaines de leurs positions.
Televised speech–6 November 2013 http://www.maroc.ma/fr/discours-royaux/discours-de-sm-le-roi-loccasion-du-38eme-anniversaire-de-la-marche-verte

Sixth measure “Corfe Gate” (p. 260)
Pavane (1968)

2007
http://www.byrnerobotics.com/forum/forum_posts.asp?TID=22629&TPN=1
On taking comics back to the basics; ‘rewinding’ or ‘resetting’ to the status quo

Source: In Defense of Chaos: The Chaology of Politics, Economics and Human Action, (2013), p. 35

"Prologue : The Wanderers"; the last line here may be related to far older expressions such as: "Naught venture, naught have" by Thomas Tusser.
The Earthly Paradise (1868-70)

Source: Hyperion (1989), Chapter 4 (p. 286)

Oh My God

Source: 1961 - 1975, Art Talk, conversations with 15 woman artists', (1975), p. 19

As quoted by Diogenes Laërtius, iv. 48.

Plunkitt of Tammany Hall, Chapter 15. Concerning Gas in Politics

Commentary on the tale of The Forty-Seven Samurai (or the "Forty-seven Ronin", or Akō Rōshi, the Akō "vendetta"), emphasizing his view that Bushido demands prompt action, and not delay, or concern about success and failure. Variant: "What if, nine months after Asano's death, Kira had died of an illness?"
Hagakure (c. 1716)

Veronika Decides to Die (1998)

14 July 2005
Additional remarks about the proposed Reconciliation and Unity Commission

Source: The Manufacture of Madness: A Comparative Study of the Inquisition and the Mental Health Movement (1997), p. 166.

The Apostles of Sri Ramakrishna

On Saddam Hussein, Press conference (24 February 1998)

Cesare's letter to Lucrezia (July, 1502), as quoted by Rafael Sabatini, 'The Life of Cesare Borgia', Chapter XIII: Urbino and Camerino.

Conclusions.
The Myth of Mental Illness: Foundations of a Theory of Personal Conduct (1961)

In the Depths http://whitewolf.newcastle.edu.au/words/authors/C/CloughArthurHugh/verse/poemsproseremains/depths.html, st. 3.

Act IV, scene i.
Cato, A Tragedy (1713)

Jacula Prudentum (1651)

Lucy v. Bishop of St. David's (1702), 7 Mod. 59.

Hints on Good Manners

On the circumstances of Ted Gärdestad's mental illness, as quoted on Kenneth Gärdestad: “Jag vill inte att minnet av Ted förknippas för mycket med hans sjukdom”, Lahti, Gabriella, News55.SE, published on 20 February 2016 (web) http://www.news55.se/artiklar/kenneth-gardestad-jag-vill-inte-att-minnet-av-ted-forknippas-for-mycket-med-hans-sjukdom/

A Treatise on Good Manners and Good Breeding

§ 3; quoted also by Marcus Aurelius, vii. 36
From Lives and Opinions of the Eminent Philosophers by Diogenes Laërtius

On EPCOT, quoted in Married to the Mouse: Walt Disney World and Orlando (2001) by Richard E. Foglesong, p. 67, and The Animated Man : A Life of Walt Disney (2007) by Michael Barrier

Wildlife Wars: My Fight to Save Africa's Natural Treasures (2001) with Virginia Morell

Faliero, Act V. Sc. 3.
Marino Faliero (1885)

Lalla Rookh http://www.columbia.edu/itc/mealac/pritchett/00generallinks/lallarookh/index.html (1817), Part IX: The Light of the Harem

The Battle for Sanskrit (2016)

"The Sensitive Artist" (p. 43)
quote from Degas' letter to a friend; but unknown because Vollard did not want to reveal the name
posthumous quotes, Degas: An Intimate Portrait' (1927)

2010s, Update on Investigations in Ferguson (2015)

Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 467 : On the perfection of math. productions

Maxim 318
Compare Ecclesiasticus 33:27 (KJV): "idleness teacheth much evil".
Sentences, The Moral Sayings of Publius Syrus, a Roman Slave

The Sending of the Animals, as quoted in The Savour of Salt: A Henry Salt Anthology, Centaur Press, 1989, p. 55.

"A Lost Chord".
Legends and Lyrics: Second Series (1861)

Preface, p. 15, sentence 4.
The Christian Agnostic (1965)

A Talk With David Fincher (1999)

'On the Death of my First and Dearest Child, Hector Philips' (1655), as reported in The Oxford Dictionary of Quotations, ed. Elizabeth Knowles (Oxford University Press, 1999), p. 575

In his pre-Republic day Speech in:p.178.
Commissions and Omissions by Indian Presidents and Their Conflicts with the Prime Ministers Under the Constitution: 1977-2001

Undated
India's Rebirth

Post-Presidency, Nobel lecture (2002)
Context: The world has changed greatly since I left the White House. Now there is only one superpower, with unprecedented military and economic strength. The coming budget for American armaments will be greater than those of the next fifteen nations combined, and there are troops from the United States in many countries throughout the world. Our gross national economy exceeds that of the three countries that follow us, and our nation's voice most often prevails as decisions are made concerning trade, humanitarian assistance, and the allocation of global wealth. This dominant status is unlikely to change in our lifetimes.
Great American power and responsibility are not unprecedented, and have been used with restraint and great benefit in the past. We have not assumed that super strength guarantees super wisdom, and we have consistently reached out to the international community to ensure that our own power and influence are tempered by the best common judgment.
Within our country, ultimate decisions are made through democratic means, which tend to moderate radical or ill-advised proposals. Constrained and inspired by historic constitutional principles, our nation has endeavored for more than two hundred years to follow the now almost universal ideals of freedom, human rights, and justice for all.

"At the House of Mrs. Kinfoot", line 49 (1919).

Source: Earthsea Books, The Other Wind (2001), Chapter 5 “Rejoining” (p. 284)

The Cornerstone Speech (1861)

Source: Foucault (1985), pp. 28-29

"Princess Diana Charity Work", Biography Online

The Precession of Simulcra, The Divine Irreference Of Images
1980s, Simulacra and Simulation (1981)

Volume V, part VIII, chapter I, section 2 (1860).
Modern Painters (1843-1860)

As quoted in "V.S. Pritchett's Century" (1990) by Martin Amis; later included in Visiting Mrs. Nabokov and Other Excursions (1993) by Martin Amis, p. 265

2000s, The Central Idea (2006)

Source: The Bhagavadgītā (1973), p. 209. (47.)

Source: About, p. 216

Toda enfermedad viene causada por algo que no es una enfermedad.
Source: Corazón tan blanco [A Heart So White] (1992), p. 227

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 451.

Osashizu entry, translated in An Anthology of Osashizu Translations p. 433.
Last words recorded in the Osashizu.

Arthur's commentary
The Nemesis of Faith (1849)

Source: Models of Mental Illness (1984), p. 245

Keynote address, Democratic National Convention (13 July 1992). (see External links)

Speech on the floor of the House of Representatives, Congressional Record (20 June, 2005) http://frwebgate5.access.gpo.gov/cgi-bin/waisgate.cgi?WAISdocID=239772330196+0+0+0&WAISaction=retrieve.

Attributed to Pat Sajak, in: Bloom: A Girl's Guide to Growing Up, (2003), p. 171
2000s

Cynthia Eagle Russett. Sexual Science: The Victorian Construction of Womanhood. Harvard University Press, 2009. Abstract

Source: The Books in My Life (1998), p. 67

Source: Elegies, Lines 137-139, as translated by J. Banks, The Works of Hesiod, Callimachus, and Theognis (1856), p. 464 http://books.google.com/books?id=QqFaP-4DExEC&pg=PA464

Second Speech on Conciliation with America (1775)

Comments on the government's proposed Reconciliation, Tolerance, and Unity Bill, 2 August 2005

Act I, sc. 5.
Philip van Artevelde (1834)

"Hugh Downs commentary on hemp, for ABC News, NY, 11/90"

Book III, Chapter 5, p. 405
The Origin of Consciousness in the Breakdown of the Bicameral Mind (1976)

Source: Books, The Arabs in History (1950), p. 45-46

On his meeting with Oliver Cromwell, in Autobiography of George Fox (1694)
Context: When I came in I was moved to say, "Peace be in this house"; and I exhorted him to keep in the fear of God, that he might receive wisdom from Him, that by it he might be directed, and order all things under his hand to God's glory.
l spoke much to him of Truth, and much discourse I had with him about religion; wherein he carried himself very moderately. But he said we quarrelled with priests, whom he called ministers. I told him I did not quarrel with them, but that they quarrelled with me and my friends. "But," said I, "if we own the prophets, Christ, and the apostles, we cannot hold up such teachers, prophets, and shepherds, as the prophets, Christ, and the apostles declared against; but we must declare against them by the same power and Spirit."
Then I showed him that the prophets, Christ, and the apostles declared freely, and against them that did not declare freely; such as preached for filthy lucre, and divined for money, and preached for hire, and were covetous and greedy, that could never have enough; and that they that have the same spirit that Christ, and the prophets, and the apostles had, could not but declare against all such now, as they did then. As I spoke, he several times said, it was very good, and it was truth. I told him that all Christendom (so called) had the Scriptures, but they wanted the power and Spirit that those had who gave forth the Scriptures; and that was the reason they were not in fellowship with the Son, nor with the Father, nor with the Scriptures, nor one with another.
Many more words I had with him; but people coming in, I drew a little back. As I was turning, he caught me by the hand, and with tears in his eyes said, "Come again to my house; for if thou and I were but an hour of a day together, we should be nearer one to the other"; adding that he wished me no more ill than he did to his own soul. I told him if he did he wronged his own soul; and admonished him to hearken to God's voice, that he might stand in his counsel, and obey it; and if he did so, that would keep him from hardness of heart; but if he did not hear God's voice, his heart would be hardened. He said it was true.
Then I went out; and when Captain Drury came out after me he told me the Lord Protector had said I was at liberty, and might go whither I would.
Then I was brought into a great hall, where the Protector's gentlemen were to dine. I asked them what they brought me thither for. They said it was by the Protector's order, that I might dine with them. I bid them let the Protector know that I would not eat of his bread, nor drink of his drink. When he heard this he said, "Now I see there is a people risen that I cannot win with gifts or honours, offices or places; but all other sects and people I can." It was told him again that we had forsaken our own possessions; and were not like to look for such things from him.

"An Exposition of the Mission of England: Addressed to the Peoples of Europe" in The Reasoner, Vol. 3, No. 54 (1847), p. 321
Context: It is not, happily, within our power thus to work destruction in the universal womb of things; still within the sphere of human influence — which extends to the uttermost limit of our world's circumambient atmosphere — we can, and do, modify all nature's kingdom; bending towards good or ill, health or disease, harmony or discord, each part, each unit of the universal plan. Upon our just or erroneous comprehension then, of the laws of nature, must depend our adaptation of art for the right improvement or for the ignorant deterioration of Nature's works. And moreover, upon our just or erroneous interpretation of these in the first division of truth — the physical — will depend our interpretation of them in the intellectual and in the moral; from all which it follows, that our system of human economy will present, even as it has ever presented, a practical exhibition of that of the universe. There is more consistency in the human mind, as in the course of events, than is supposed. In both, the first link in the chain decides the last. Man hath ever made a cosmogony in keeping with his views in physics; a scheme of government in keeping with his cosmogony; a theory of ethics in keeping with his government, and a code of law and theology in keeping with his ethics. Every perception of the human mind modifies human practice. Science is but the theory of art.

to redeem
Venice. I was not worthy — nor may man,
Till one as Christ shall come again, be found
Worthy to think, speak, strike, foresee, foretell,
The thought, the word, the stroke, the dawn, the day,
That verily and indeed shall bid the dead
Live, and this old dear land of all men's love
Arise and shine for ever: but if Christ
Came, haply such an one may come, and do
With hands and heart as pure as his a work
That priests themselves may mar not.
Faliero, Act V. Sc. 3.
Marino Faliero (1885)

Letter 56 (60), to Hugo Boxel (1674) http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=1711&chapter=144218&layout=html&Itemid=27
Context: When you say that if I deny, that the operations of seeing, hearing, attending, wishing, &c., can be ascribed to God, or that they exist in him in any eminent fashion, you do not know what sort of God mine is; I suspect that you believe there is no greater perfection than such as can be explained by the aforesaid attributes. I am not astonished; for I believe that, if a triangle could speak, it would say, in like manner, that God is eminently triangular, while a circle would say that the divine nature is eminently circular. Thus each would ascribe to God its own attributes, would assume itself to be like God, and look on everything else as ill-shaped.
The briefness of a letter and want of time do not allow me to enter into my opinion on the divine nature, or the questions you have propounded. Besides, suggesting difficulties is not the same as producing reasons. That we do many things in the world from conjecture is true, but that our redactions are based on conjecture is false. In practical life we are compelled to follow what is most probable; in speculative thought we are compelled to follow truth. A man would perish of hunger and thirst, if he refused to eat or drink, till he had obtained positive proof that food and drink would be good for him. But in philosophic reflection this is not so. On the contrary, we must take care not to admit as true anything, which is only probable. For when one falsity has been let in, infinite others follow.
Again, we cannot infer that because sciences of things divine and human are full of controversies and quarrels, therefore their whole subject-matter is uncertain; for there have been many persons so enamoured of contradiction, as to turn into ridicule geometrical axioms.

The Legend of Jubal (1869)
Context: "This wonder which my soul hath found,
This heart of music in the might of sound,
Shall forthwith be the share of all our race,
And like the morning gladden common space:
The song shall spread and swell as rivers do,
And I will teach our youth with skill to woo
This living lyre, to know its secret will;
Its fine division of the good and ill.
So shall men call me sire of harmony,
And where great Song is, there my life shall be."
Thus glorying as a god beneficent,
Forth from his solitary joy he went
To bless mankind.

Source: Utopia (1516), Ch. 9 : Of the Religions of the Utopians
Context: Those among them that have not received our religion do not fright any from it, and use none ill that goes over to it, so that all the while I was there one man was only punished on this occasion. He being newly baptised did, notwithstanding all that we could say to the contrary, dispute publicly concerning the Christian religion, with more zeal than discretion, and with so much heat, that he not only preferred our worship to theirs, but condemned all their rites as profane, and cried out against all that adhered to them as impious and sacrilegious persons, that were to be damned to everlasting burnings. Upon his having frequently preached in this manner he was seized, and after trial he was condemned to banishment, not for having disparaged their religion, but for his inflaming the people to sedition; for this is one of their most ancient laws, that no man ought to be punished for his religion.

Letters from New York https://play.google.com/store/books/details?id=dcYDAAAAQAAJ&rdid=book-dcYDAAAAQAAJ&rdot=1 (1841-1843), p. 206, Letter XXVIII, 29 Sep 1842
1840s, Letters from New York (1843)
Context: The cure for all the ills and wrongs, the cares, the sorrows, and crimes of humanity, all lie in that one word LOVE. It is the divine vitality that produces and restores life. To each and every one of us it gives the power of working miracles, if we will.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. I : Apprentice, The Twelve-Inch Rule and Common Gavel, p. 1
Context: Force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open air, and steam unconfined by science; but, striking in the dark, and its blows meeting only the air, they recoil, and bruise itself. It is destruction and ruin. It is the volcano, the earthquake, the cyclone; — not growth and progress. It is Polyphemus blinded, striking at random, and falling headlong among the sharp rocks by the impetus of his own blows.

1962, Rice University speech
Context: We set sail on this new sea because there is new knowledge to be gained, and new rights to be won, and they must be won and used for the progress of all people. For space science, like nuclear science and all technology, has no conscience of its own. Whether it will become a force for good or ill depends on man, and only if the United States occupies a position of pre-eminence can we help decide whether this new ocean will be a sea of peace or a new terrifying theater of war. I do not say that we should or will go unprotected against the hostile misuse of space any more than we go unprotected against the hostile use of land or sea, but I do say that space can be explored and mastered without feeding the fires of war, without repeating the mistakes that man has made in extending his writ around this globe of ours.

Fragment 267 https://books.google.com/books?id=OxlHAAAAIAAJ&pg=PA233&dq=%22The+man+who+does+ill,+ill+must+suffer+too.%22 (trans. by Plumptre)

LIFE magazine (2 June 1961)
Context: You are never so alone as when you are ill on stage. The most nightmarish feeling in the world is suddenly to feel like throwing up in front of four thousand people.

"Oxford"
Context: p>Ill times may be; she hath no thought of time:
She reigns beside the waters yet in pride.
Rude voices cry: but in her ears the chime
Of full, sad bells brings back her old springtide. Like to a queen in pride of place, she wears
The splendour of a crown in Radcliffe's dome.
Well fare she, well! As perfect beauty fares;
And those high places, that are beauty's home.</p

Robert Harris, "The Making of Neil Kinnock" (Faber and Faber, 1984), page 208.
Speech in Bridgend, Glamorgan, on Tuesday 7 June 1983. Thursday 9 June 1983 was polling day in the general election.
Context: If Margaret Thatcher is re-elected as prime minister on Thursday, I warn you. I warn you that you will have pain &ndash; when healing and relief depend upon payment. I warn you that you will have ignorance &ndash; when talents are untended and wits are wasted, when learning is a privilege and not a right. I warn you that you will have poverty &ndash; when pensions slip and benefits are whittled away by a government that won’t pay in an economy that can't pay. I warn you that you will be cold &ndash; when fuel charges are used as a tax system that the rich don't notice and the poor can't afford.I warn you that you must not expect work &ndash; when many cannot spend, more will not be able to earn. When they don't earn, they don't spend. When they don't spend, work dies. I warn you not to go into the streets alone after dark or into the streets in large crowds of protest in the light. I warn you that you will be quiet &ndash; when the curfew of fear and the gibbet of unemployment make you obedient. I warn you that you will have defence of a sort &ndash; with a risk and at a price that passes all understanding. I warn you that you will be home-bound &ndash; when fares and transport bills kill leisure and lock you up. I warn you that you will borrow less &ndash; when credit, loans, mortgages and easy payments are refused to people on your melting income.If Margaret Thatcher wins on Thursday, I warn you not to be ordinary. I warn you not to be young. I warn you not to fall ill. And I warn you not to grow old.

Book of Taliesin (c. 1275?), The Fold of the Bards
Context: The rock wave-surrounded, by great arrangement,
Will convey for us a defence, a protection from the enemy.
The rock of the chief proprietor, the head of tranquillity.
The intoxication of meads will cause us to speak.
I am a cell, I am a cleft, I am a restoration,
I am the depository of song; I am a literary man;
I love the high trees, that afford a protection above,
And a bard that composes, without earning anger;
I love not him that causes contention;
He that speaks ill of the skilful shall not possess mead.

FDA: Friend of Foe?
Context: If FDA officials err on the side of under-caution in approving an unsafe drug, they are attacked by the media and patient groups, and investigated by Congress. Their victims, sick and dead people, are highly visible. If FDA officials err on the side of over-caution, keeping a safe and effective drug off the market, who's to know? The victims are invisible. For example, neither the Americans who get sick or die from meningitis C this year, nor their loved ones, will know that their illness or death could have been prevented had it not been for errors by FDA officials. It's a no-brainer to figure out which error FDA officials prefer to make.

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

Craig v. Harney, 331 U. S. 367, 396 (1947)
Judicial opinions

Introductio ad prudentiam: Part II (1727), Gnomologia (1732)

1950s, Rediscovering Lost Values (1954)
Context: There is something wrong with our world, something fundamentally and basically wrong. I don't think we have to look too far to see that. I'm sure that most of you would agree with me in making that assertion. And when we stop to analyze the cause of our world's ills, many things come to mind. We begin to wonder if it is due to the fact that we don't know enough. But it can't be that. Because in terms of accumulated knowledge we know more today than men have known in any period of human history. We have the facts at our disposal. We know more about mathematics, about science, about social science, and philosophy than we've ever known in any period of the world's history. So it can't be because we don't know enough. And then we wonder if it is due to the fact that our scientific genius lags behind. That is, if we have not made enough progress scientifically. Well then, it can't be that. For our scientific progress over the past years has been amazing. Man through his scientific genius has been able to dwarf distance and place time in chains, so that today it's possible to eat breakfast in New York City and supper in London, England. Back in about 1753 it took a letter three days to go from New York City to Washington, and today you can go from here to China in less time than that. It can't be because man is stagnant in his scientific progress. Man's scientific genius has been amazing. I think we have to look much deeper than that if we are to find the real cause of man's problems and the real cause of the world's ills today. If we are to really find it I think we will have to look in the hearts and souls of men.

The Rights of Man, or what are we fighting for? (1940)
Context: Throughout the whole world we see variations of this same subordination of the individual to the organisation of power. Phase by phase these ill-adapted governments are becoming uncontrolled absolutisms; they are killing that free play of the individual mind which is the preservative of human efficiency and happiness. The populations under their sway, after a phase of servile discipline, are plainly doomed to relapse into disorder and violence. Everywhere war and monstrous economic exploitation break out, so that those very same increments of power and opportunity which have brought mankind within sight of an age of limitless plenty, seem likely to be lost again, it may be lost forever, in an ultimate social collapse.

"On the Physiological Causes of Harmony" (1857), p. 81
Popular Lectures on Scientific Subjects (1881)
Context: Now it is a universal law of the perceptions obtained through the senses that we pay only so much attention to the sensations actually experienced as is sufficient for us to recognise external objects. In this respect we are very one-sided and inconsiderate partisans of practical utility; far more so indeed than we suspect. All sensations which have no direct reference to external objects, we are accustomed, as a matter of course, entirely to ignore, and we do not become aware of them till we make a scientific investigation of the action of the senses, or have our attention directed by illness to the phenomena of our own bodies. Thus we often find patients, when suffering under a slight inflammation of the eyes, become for the first time aware of those beads and fibres known as mouches volantes swimming about within the vitreous humour of the eye, and then they often hypochondriacally imagine all sorts of coming evils, because they fancy that these appearances are new, whereas they have generally existed all their lives.

Science - The Endless Frontier (1945)
Context: Science, by itself, provides no panacea for individual, social, and economic ills. It can be effective in the national welfare only as a member of a team, whether the conditions be peace or war. But without scientific progress no amount of achievement in other directions can insure our health, prosperity, and security as a nation in the modern world.

Martin Pippin in the Apple Orchard (1922)
Context: Women are so strangely constructed that they have in them darkness as well as light, though it be but a little curtain hung across the sun. And love is the hand that takes the curtain down, a stronger hand than fear, which hung it up. For all the ill that is in us comes from fear, and all the good from love.

As quoted in Julian the Apostate (1978), by G. W. Bowersock, Ch. 8 : The Puritanical Pagan, p, 83
General sources
Context: By the gods I do not want the Galileans to be killed or beaten unjustly nor to suffer any other ill. I do, however, state that the god-fearing (theosebeis) should be preferred to them … honour should go to the gods and to the men and cities that worship them.

New Mindset on Consciousness (1987)
Context: I have a very one-track mind that needs to concentrate. I asked myself which issue is more important: whether mental states are more left- or right-hemispheric, or whether they are causal in brain function. From weighing the pros and cons, I decided that the left-brain, right-brain work was well in orbit and that it would be more important to shift my primary focus to consciousness.
The mind-brain issues are intrinsically more compelling. They carry strong humanistic as well as scientific implications. I could foresee changes in our world view, guiding beliefs, and social values. In the context of today's worsening world conditions and our imperiled future, this work seemed far more important than whether you can find a brain theory enabling people to learn faster, draw better, make better medical diagnoses, and so on.
We're beginning to learn the hard way that today's global ills are not cured by more and more science and technology.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: Hard to the heart is final death: fain would an Ens not end in Nil;
Love made the senti'ment kindly good: the Priest perverted all to ill.
While Reason sternly bids us die, Love longs for life beyond the grave:
Our hearts, affections, hopes and fears for Life-to-be shall ever crave.
Hence came the despot's darling dream, a Church to rule and sway the State;
Hence sprang the train of countless griefs in priestly sway and rule innate.
For future Life who dares reply? No witness at the bar have we;
Save what the brother Potsherd tells, — old tales and novel jugglery.
Who e'er return'd to teach the Truth, the things of Heaven and Hell to limn?
And all we hear is only fit for grandam-talk and nursery-hymn.

Source: Antigone, Lines 311-314