Quotes about inhabitant
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Description of the temple built by Shantidas Jhaveri. Indian Records Series Indian Travels Of Thevenot And Careri https://archive.org/stream/in.ernet.dli.2015.210583/2015.210583.Indian-Records_djvu.txt Cited in Harsh Narain, The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, Appendix VI
Chpt.3, p. 31
Principles of Geology (1832), Vol. 1
Context: The most remarkable work of that period was published by Steno... The treatise bears the quaint title of 'De Solido intra Solidum contento naturaliter (1669,)' by which the author intended to express 'On Gems, Crystals, and organic Petrifactions enclosed within solid Rocks.'... Steno had compared the fossil shells with their recent analogues, and traced the various gradations from the state of mere calcification, when their natural gluten only was lost, to the perfect substitution of stony matter. He demonstrated that many fossil teeth found in Tuscany belonged to a species of shark; and he dissected, for the purpose of comparison, one of these fish recently taken from the Mediterranean. That the remains of shells and marine animals found petrified were not of animal origin was still a favorite dogma of many, who were unwilling to believe that the earth could have been inhabited by living beings long before many of the mountains were formed.
“Somewhere between these, thousands of children inhabit a voiceless hell.”
Journal, 1932-1939 (Paris: Table ronde, 1947) p. 278; Adrienne Foulke (trans.) Second Thoughts (Plainview, NY: Books for Libraries Press, [1961] 1973) p. 148.
Context: Where does discipline end? Where does cruelty begin? Somewhere between these, thousands of children inhabit a voiceless hell.
As quoted in "Age of unreason" by Jeannette Baxter in The Guardian (22 June 2004) http://www.guardian.co.uk/books/2004/jun/22/sciencefictionfantasyandhorror.jgballard
Context: The notions about the benefits of transgression in my last three novels are not ones I want to see fulfilled. Rather, they are extreme possibilities that may be forced into reality by the suffocating pressures of the conformist world we inhabit. Boredom and a deadening sense of total pointlessness seem to drive a lot of meaningless crimes, from the Hungerford and Columbine shootings to the Dando murder, and there have been dozens of similar crimes in the US and elsewhere over the past 30 years.
These meaningless crimes are much more difficult to explain than the 9/11 attacks, and say far more about the troubled state of the western psyche. My novels offer an extreme hypothesis which future events may disprove — or confirm. They're in the nature of long-range weather forecasts.
“Earth is suffused, inhabited by heaven.”
Introductory poem.
Poems (1869)
Context: This is a haunted world. It hath no breeze
But is the echo of some voice beloved:
Its pines have human tones; its billows wear
The color and the sparkle of dear eyes.
Its flowers are sweet with touch of tender hands
That once clasped ours. All things are beautiful
Because of something lovelier than themselves,
Which breathes within them, and will never die. —
Haunted,—but not with any spectral gloom;
Earth is suffused, inhabited by heaven.
1880s, Personal Memoirs of General U. S. Grant (1885)
Context: Slavery was an institution that required unusual guarantees for its security wherever it existed; and in a country like ours where the larger portion of it was free territory inhabited by an intelligent and well-to-do population, the people would naturally have but little sympathy with demands upon them for its protection. Hence the people of the South were dependent upon keeping control of the general government to secure the perpetuation of their favorite institution. They were enabled to maintain this control long after the States where slavery existed had ceased to have the controlling power, through the assistance they received from odd men here and there throughout the Northern States. They saw their power waning, and this led them to encroach upon the prerogatives and independence of the Northern States by enacting such laws as the Fugitive Slave Law. By this law every Northern man was obliged, when properly summoned, to turn out and help apprehend the runaway slave of a Southern man. Northern marshals became slave-catchers, and Northern courts had to contribute to the support and protection of the institution.
Source: Archipelago (1979), Chapter Three, Pt. 5, A "ghost story" as narrated in its entirety by a character in the novel in a small ward gathering.
Context: "The perfect ghost story is the story of Possession," he said, "and that is hypnotism from beyond the grave. This is possible since hypnotism is by the will, and the will is immortal. A number of notable men have been possessed, and all of their lives seem to fit a pattern: the inconsequential early years, the hiatus when they stood where Faust stood, and the decision. And then the rise to power and influence and almost universal honor after they have made the deal. But it is not themselves, it is the devils within them that gain these things. They are the possessed men who do much of the running of the world, and theirs is the most frightening story that can be imagined. But those who watch the great men do not know that they are shells inhabited by ghosts."
A Thanksgiving Sermon (1897)
Context: Disease was produced by devils and could be cured only by priests, decaying bones, and holy water. Doctors were the rivals of priests. They diverted the revenues. The church opposed the study of anatomy—was against the dissection of the dead. Man had no right to cure disease—God would do that through his priests. Man had no right to prevent disease—diseases were sent by God as judgments. The church opposed inoculation—vaccination, and the use of chloroform and ether. It was declared to be a sin, a crime for a woman to lessen the pangs of motherhood. The church declared that woman must bear the curse of the merciful Jehovah. What has the church done? It taught that the insane were inhabited by devils. Insanity was not a disease. It was produced by demons. It could be cured by prayers—gifts, amulets and charms. All these had to be paid for. This enriched the church. These ideas were honestly entertained by Protestants as well as Catholics—by Luther, Calvin, Knox and Wesley.
Independence Day speech (1828)
Context: In continental Europe, of late years, the words patriotism and patriot have been used in a more enlarged sense than it is usual here to attribute to them, or than is attached to them in Great Britain. Since the political struggles of France, Italy, Spain, and Greece, the word patriotism has been employed, throughout continental Europe, to express a love of the public good; a preference for the interests of the many to those of the few; a desire for the emancipation of the human race from the thrall of despotism, religious and of the human race from the thrall of despotism, religious and civil; in short, patriotism there is used rather to express the interest felt in the human race in general, than that felt for any country, or inhabitants of a country, in particular. And patriot, in like manner, is employed to signify a lover of human liberty and human improvement, rather than a mere lover of the country in which he lives, or the tribe to which he belongs. Used in this sense, patriotism is a virtue, and a patriot a virtuous man. With such an interpretation, a patriot is a useful member of society, capable of enlarging all minds, and bettering all hearts with which he comes in contact; a useful member of the human family, capable of establishing fundamental principles, and of merging his own interests, those of his associates, and those of his nation, in the interests of the human race. Laurels and statues are vain things, and mischievous as they are childish; but, could we imagine them of use, on such a patriot alone could they be with any reason bestowed.
Source: Cosmos: A Personal Voyage (1990 Update), Journeys in Space and Time [Episode 8], 54 min 55 sec
Context: Those worlds in space are as countless as all the grains of sand on all the beaches of the earth. Each of those worlds is as real as ours and every one of them is a succession of incidents, events, occurrences which influence its future. Countless worlds, numberless moments, an immensity of space and time. And our small planet at this moment, here we face a critical branch point in history, what we do with our world, right now, will propagate down through the centuries and powerfully affect the destiny of our descendants, it is well within our power to destroy our civilization and perhaps our species as well. If we capitulate to superstition or greed or stupidity we could plunge our world into a time of darkness deeper than the time between the collapse of classical civilization and the Italian Renaissance. But we are also capable of using our compassion and our intelligence, our technology and our wealth to make an abundant and meaningful life for every inhabitant of this planet.
On Exactitude in Science, as translated by Andrew Hurley, in Jorge Luis Borges, Collected Fictions (1999); first published in Los Anales de Buenos Aires, año 1, no. 3 (March 1946)
1800s, Second Presidential Administration (1805-1809)
Context: I congratulate you, fellow citizens, on the approach of the period at which you may interpose your authority constitutionally to withdraw the citizens of the United States from all further participation in those violations of human rights which have been so long continued on the un-offending inhabitants of Africa, and which the morality, the reputation, and the best of our country have long been eager to proscribe. Although no law you may pass can take prohibitory effect until the first day of the year 1808, yet the intervening period is not too long to prevent by timely notice expeditions which can not be completed before that day.
Thomas Jefferson's Sixth State of the Union Address (2 December 1806)
Chap. III.
The Theory of Moral Sentiments (1759), Part III
Context: Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct.
Source: Utopia (1516), Ch. 9 : Of the Religions of the Utopians
Context: Utopus having understood that before his coming among them the old inhabitants had been engaged in great quarrels concerning religion, by which they were so divided among themselves, that he found it an easy thing to conquer them, since, instead of uniting their forces against him, every different party in religion fought by themselves. After he had subdued them he made a law that every man might be of what religion he pleased, and might endeavour to draw others to it by the force of argument and by amicable and modest ways, but without bitterness against those of other opinions; but that he ought to use no other force but that of persuasion, and was neither to mix with it reproaches nor violence; and such as did otherwise were to be condemned to banishment or slavery.
This law was made by Utopus, not only for preserving the public peace, which he saw suffered much by daily contentions and irreconcilable heats, but because he thought the interest of religion itself required it. He judged it not fit to determine anything rashly; and seemed to doubt whether those different forms of religion might not all come from God, who might inspire man in a different manner, and be pleased with this variety; he therefore thought it indecent and foolish for any man to threaten and terrify another to make him believe what did not appear to him to be true. And supposing that only one religion was really true, and the rest false, he imagined that the native force of truth would at last break forth and shine bright, if supported only by the strength of argument, and attended to with a gentle and unprejudiced mind; while, on the other hand, if such debates were carried on with violence and tumults, as the most wicked are always the most obstinate, so the best and most holy religion might be choked with superstition, as corn is with briars and thorns; he therefore left men wholly to their liberty, that they might be free to believe as they should see cause.
A comedic musical tribute to Doctor Who made in November 2010 https://www.youtube.com/watch?v=M9P4SxtphJ4, which was not aired for legal reasons, but "leaked" to the internet, and finally aired with legal clearance on Late Late Show (6 January 2011) http://geeksofdoom.com/2011/01/07/craig-fergusons-doctor-who-musical-finally-airs/The · Transcript of lyrics (with some minor errors), online at Forbes (1 December 2010) http://www.forbes.com/sites/davidewalt/2010/12/01/craig-fergusons-doctor-who-song/
The Late Late Show with Craig Ferguson (2005–2014)
Context: In 1963 the BBC premiered a show about an alien
Who traveled through space and time to combat the powers of evil. …
The show has been running in Britain almost fifty years,
with many different actors in the role of The Doctor. …
One thing is consistent though and this is why the show is so beloved by geeks and nerds —
It's all about the triumph of intellect and romance over brute force and cynicism!
Intellect and romance over brute force and cynicism!
And if there is any hope for any of us in this giant explosion in which we inhabit then surely that’s it:
Intellect and romance triumph over brute force and cynicism! <!-- Right Doctor?
World Within World (1951)
Context: I am for neither West nor East, but for myself considered as a self — one of the millions who inhabit the earth... If it seems absurd that an individual should set up as a judge between these vast powers, armed with their superhuman instruments of destruction I can reply that the very immensity of the means to destroy proves that judging and being judged does not lie in these forces. For supposing that they achieved their utmost and destroyed our civilization, whoever survived would judge them by a few statements. a few poems, a few témoignages [testimonies] surviving from all the ruins, a few words of those men who saw outside and beyond the means which were used and all the arguments which were marshaled in the service of those means.
Thus I could not escape from myself into some social situation of which my existence was a mere product, and my witnessing a willfully distorting instrument. I had to be myself, choose and not be chosen... But to believe that my individual freedom could gain strength from my seeking to identify myself with the "progressive" forces was different from believing that my life must be an instrument of means decided on by political leaders. I came to see that within the struggle for a juster world, there is a further struggle between the individual who cares for long-term values and those who are willing to use any and every means to gain immediate political ends — even good ends. Within even a good social cause, there is a duty to fight for the pre-eminence of individual conscience. The public is necessary, but the private must not be abolished by it; and the individual must not be swallowed up by the concept of the social man.
Boston Massacre Oration (1774)
Context: A well-disciplined militia is a safe, an honorable guard to a community like this, whose inhabitants are by nature brave, and are laudably tenacious of that freedom in which they were born. From a well-regulated militia we have nothing to fear; their interest is the same with that of the State. When a country is invaded, the militia are ready to appear in its defense; they march into the field with that fortitude which a consciousness of the justice of their cause inspires; they do not jeopard their lives for a master who considers them only as the instruments of his ambition, and whom they regard only as the daily dispenser of the scanty pittance of bread and water. No; they fight for their houses, their lands, for their wives, their children; for all who claim the tenderest names, and are held dearest in their hearts; they fight pro aris et focis, for their liberty, and for themselves, and for their God.
Inhale and Exhale (1936), Antranik and the Spirit of Armenia
Context: It's all over. We can begin to forget Armenia now. Andranik is dead. The nation is lost. I'm no Armenian. I'm an American. Well, the truth is I am both and neither. I love Armenia and I love America and I belong to both, but I am only this: an inhabitant of the earth, and so are you, whoever you are. I tried to forget Armenia but I couldn't do it.
Vol. 2 "The Art of Literature" as translated in Essays and Aphorisms (1970), as translated by R. J. Hollingdale
Parerga and Paralipomena (1851), Counsels and Maxims
Context: Writers may be classified as meteors, planets, and fixed stars. A meteor makes a striking effect for a moment. You look up and cry “There!” and it is gone forever. Planets and wandering stars last a much longer time. They often outshine the fixed stars and are confounded by them by the inexperienced; but this only because they are near. It is not long before they must yield their place; nay, the light they give is reflected only, and the sphere of their influence is confined to their orbit — their contemporaries. Their path is one of change and movement, and with the circuit of a few years their tale is told. Fixed stars are the only ones that are constant; their position in the firmament is secure; they shine with a light of their own; their effect today is the same as it was yesterday, because, having no parallax, their appearance does not alter with a difference in our standpoint. They belong not to one system, one nation only, but to the universe. And just because they are so very far away, it is usually many years before their light is visible to the inhabitants of this earth.
§ 1
Reflections on the Formation and Distribution of Wealth (1766)
Context: If the land was divided among all the inhabitants of a country, so that each of them possessed precisely the quantity necessary for his support, and nothing more; it is evident that all of them being equal, no one would work for another. Neither would any of them possess wherewith to pay another for his labour, for each person having only such a quantity of land as was necessary to produce a subsistence, would consume all he should gather, and would not have any thing to give in exchange for the labour of others.
1920s, Authority and Religious Liberty (1924)
Context: The evidence of this is all about us, in our wealth, our educational facilities, our charities, our religious institutions, and in the moral influence which we exert on the world. Most of all, it is apparent in the unexampled place which is held by the people who toil. Our inhabitants are especially free to promote their own welfare. They are unburdened by militarism. They are not called upon to support any imperialistic designs. Every mother can rest in the assurance that her children will find here a land of devotion, prosperity and peace. The tall shaft near which we are gathered and yonder stately memorial remind us that our standards of manhood are revealed in the adoration which we pay to Washington and Lincoln. They are unrivaled and unsurpassed. Above all else, they are Americans. The institutions of our country stand justified both in reason and in experience. I am aware that they will continue to be assailed. But I know they will continue to stand. We may perish, but they will endure. They are founded on the Rock of Ages.
On Exactitude in Science, as translated by Andrew Hurley, in Jorge Luis Borges, Collected Fictions (1999); first published in Los Anales de Buenos Aires, año 1, no. 3 (March 1946)
Context: In that Empire, the Art of Cartography attained such Perfection that the map of a single Province occupied the entirety of a City, and the map of the Empire, the entirety of a Province. In time, those Unconscionable Maps no longer satisfied, and the Cartographers Guilds struck a Map of the Empire whose size was that of the Empire, and which coincided point for point with it. The following Generations, who were not so fond of the Study of Cartography as their Forebears had been, saw that that vast Map was Useless, and not without some Pitilessness was it, that they delivered it up to the Inclemencies of Sun and Winters. In the Deserts of the West, still today, there are Tattered Ruins of that Map, inhabited by Animals and Beggars; in all the Land there is no other Relic of the Disciplines of Geography.<!
Praeterita, volume I, chapter IX (1885-1889).
Context: My entire delight was in observing without being myself noticed,— if I could have been invisible, all the better. I was absolutely interested in men and their ways, as I was interested in marmots and chamois, in tomtits and trout. If only they would stay still and let me look at them, and not get into their holes and up their heights! The living inhabitation of the world — the grazing and nesting in it, — the spiritual power of the air, the rocks, the waters, to be in the midst of it, and rejoice and wonder at it, and help it if I could, — happier if it needed no help of mine, — this was the essential love of Nature in me, this the root of all that I have usefully become, and the light of all that I have rightly learned.
Chpt.2, p. 9
Principles of Geology (1832), Vol. 1
Context: Humboldt relates the interesting fact, that after the annihilation of a large part of the inhabitants of Cumana, by an earthquake in 1766, a season of extraordinary fertility ensued, in consequence of the great rains which accompanied the subterranean convulsions 'The Indians,' he says, 'celebrated, after the ideas of an antique superstition, by festivals and dancing, the destruction of the world and the approaching epoch of its regeneration.
The Humanist Frame (1961) p. 18 <!--"The Evolutionary Vision" (1960) p. 252 -->
Context: In the evolutionary pattern of thought, there is neither need nor room for the supernatural. The earth was not created; it evolved. So did all the animals and plants that inhabit it, including our human selves, mind and soul as well as brain and body. So did religion.
Part III: La Clé des Chants (p. 98)
Variant: Truth is a river that is always splitting up into arms that reunite. Islanded between the arms, the inhabitants argue for a lifetime as to which is the main river.
As quoted in The International Thesaurus of Quotations (1970) compiled by Rhoda Thomas Tripp. This version has also appeared in earlier published sources<!-- The American journal Imago of the Association for Applied Psychoanalysis published by Johns Hopkins University Press (c. 1958?)-->, but it may be a misquotation.
The Unquiet Grave (1944)
Context: Ridiculous as may seem the dualities of conflict at a given time, it does not follow that dualism is a worthless process. The river of truth is always splitting up into arms that reunite. Islanded between them, the inhabitants argue for a lifetime as to which is the mainstream.
1963, UN speech
Context: Two years ago I told this body that the United States had proposed, and was willing to sign, a limited test ban treaty. Today that treaty has been signed. It will not put an end to war. It will not remove basic conflicts. It will not secure freedom for all. But it can be a lever, and Archimedes, in explaining the principles of the lever, was said to have declared to his friends: "Give me a place where I can stand — and I shall move the world." My fellow inhabitants of this planet: Let us take our stand here in this Assembly of nations. And let us see if we, in our own time, can move the world to a just and lasting peace.
Observations on the Drawing Up of Laws (1774)
Context: In any country where talent and virtue produce no advancement, money will be the national god. Its inhabitants will either have to possess money or make others believe that they do. Wealth will be the highest virtue, poverty the greatest vice. Those who have money will display it in every imaginable way. If their ostentation does not exceed their fortune, all will be well. But if their ostentation does exceed their fortune they will ruin themselves. In such a country, the greatest fortunes will vanish in the twinkling of an eye. Those who don't have money will ruin themselves with vain efforts to conceal their poverty. That is one kind of affluence: the outward sign of wealth for a small number, the mask of poverty for the majority, and a source of corruption for all.
"Letter to the Editor" The Times (22 July 1920) http://www.telstudies.org/writings/letters/1919-20/200722_the_times.shtml
Context: Whether they are fit for independence or not remains to be tried. Merit is no qualification for freedom. Bulgars, Afghans, and Tahitans have it. Freedom is enjoyed when you are so well armed, or so turbulent, or inhabit a country so thorny that the expense of your neighbour's occupying you is greater than the profit.
Source: Law and Authority (1886), II
Context: Relatively speaking, law is a product of modern times. For ages and ages mankind lived without any written law, even that graved in symbols upon the entrance stones of a temple. During that period, human relations were simply regulated by customs, habits, and usages, made sacred by constant repetition, and acquired by each person in childhood, exactly as he learned how to obtain his food by hunting, cattle-rearing, or agriculture.
All human societies have passed through this primitive phase, and to this day a large proportion of mankind have no written law. Every tribe has its own manners and customs; customary law, as the jurists say. It has social habits, and that suffices to maintain cordial relations between the inhabitants of the village, the members of the tribe or community. Even amongst ourselves — the "civilized" nations — when we leave large towns, and go into the country, we see that there the mutual relations of the inhabitants are still regulated according to ancient and generally accepted customs, and not according to the written law of the legislators.
1961, The City upon a Hill speech
Context: During the last sixty days, I have been at the task of constructing an administration. It has been a long and deliberate process. Some have counseled greater speed. Others have counseled more expedient tests. But I have been guided by the standard John Winthrop set before his shipmates on the flagship Arbella three hundred and thirty-one years ago, as they, too, faced the task of building a new government on a perilous frontier. "We must always consider," he said, "that we shall be as a city upon a hill — the eyes of all people are upon us." Today the eyes of all people are truly upon us — and our governments, in every branch, at every level, national, state and local, must be as a city upon a hill — constructed and inhabited by men aware of their great trust and their great responsibilities. For we are setting out upon a voyage in 1961 no less hazardous than that undertaken by the Arbella in 1630. We are committing ourselves to tasks of statecraft no less awesome than that of governing the Massachusetts Bay Colony, beset as it was then by terror without and disorder within. History will not judge our endeavors — and a government cannot be selected — merely on the basis of color or creed or even party affiliation. Neither will competence and loyalty and stature, while essential to the utmost, suffice in times such as these.
Some People Push Back: On the Justice of Roosting Chickens http://www.kersplebedeb.com/mystuff/s11/churchill.html, September 12, 2001
1860s, The Constitution of the United States: Is It Pro-Slavery or Anti-Slavery? (1860)
Context: The Constitution itself. Its language is "we the people"; not we the white people. Not even we the citizens, not we the privileged class, not we the high, not we the low, but we the people. Not we the horses, sheep, and swine, and wheel-barrows, but we the people, we the human inhabitants. If Negroes are people, they are included in the benefits for which the Constitution of America was ordained and established. But how dare any man who pretends to be a friend to the Negro thus gratuitously concede away what the Negro has a right to claim under the Constitution? Why should such friends invent new arguments to increase the hopelessness of his bondage? This, I undertake to say, as the conclusion of the whole matter, that the constitutionality of slavery can be made out only by disregarding the plain and common-sense reading of the Constitution itself; by discrediting and casting away as worthless the most beneficent rules of legal interpretation; by ruling the Negro outside of these beneficent rules; by claiming that the Constitution does not mean what it says, and that it says what it does not mean; by disregarding the written Constitution, and interpreting it in the light of a secret understanding. It is in this mean, contemptible, and underhand method that the American Constitution is pressed into the service of slavery. They go everywhere else for proof that the Constitution declares that no person shall be deprived of life, liberty, or property without due process of law; it secures to every man the right of trial by jury, the privilege of the writ of habeas corpus — the great writ that put an end to slavery and slave-hunting in England — and it secures to every State a republican form of government. Anyone of these provisions in the hands of abolition statesmen, and backed up by a right moral sentiment, would put an end to slavery in America.
Extracts from Molotov’s broadcast speech on the Soviet invasion of Poland (17 September 1939) Mirovoe Khoziaistvo, 1939, 9, p. 13. In Soviet Documents on Foreign Policy. Volume I: 1917-1941. Jane Tabrisky Degras (ed.) 1953, Oxford University Press. Pages 374-5
Context: Events arising out of the Polish-German War have revealed the internal insolvency and obvious impotence of the Polish state. Polish ruling circles have suffered bankruptcy… Warsaw as the capital of the Polish state no longer exists. No one knows the whereabouts of the Polish Government. The population of Poland have been abandoned by their ill-starred leaders to their fate. The Polish State and its Government have virtually ceased to exist. In view of this state of affairs, treaties concluded between the Soviet Union and Poland have ceased to operate. A situation has arisen in Poland which demands of the Soviet Government especial concern for the security of its State. Poland has become a fertile field for any accidental and unexpected contingency that may create a menace for the Soviet Union... Nor can it be demanded of the Soviet Government that it remain indifferent to the fate of its Blood Brothers, the Ukrainians and White Russians inhabiting Poland, who even formerly were nations without rights and who now have been utterly abandoned to their fate. The Soviet Government deems it its sacred duty to extend the hand of assistance to its brother Ukrainians and White Russians inhabiting Poland.
Source: Reason: The Only Oracle Of Man (1784), Ch. II Section III - Of The Eternity and Infinitude of Divine Providence
Context: It is altogether reasonable to conclude that the heavenly bodies, alias worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed or inhabited by some intelligent agents or other, however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other. For why would it not have been as wise or as consistent with the perfections which we adore in God, to have neglected giving being to intelligence in this world as in those other worlds, interspersed with another of various qualities in his immense creation? And inasmuch as this world is thus replenished, we may, with the highest rational certainty infer, that as God has given us to rejoice, and adore him for our being, he has acted consistent with his goodness, in the display of his providence throughout the university of worlds.
Introduction
Adventures in the Nearest East (1957)
Context: Mesopotamian merchants spread their commercial institutions far and wide, into Western Asia, Egypt and Europe. The ancient inhabitants of Babylonia used the word qaqqadum, 'head', in the sense of 'principal'... our English word 'capital' (via Latin caput [head]) reflects ancient Mesoptamian usage.... our financial system, that reckons with interest on principal, harks back to the land between the Tigris and Euphrates rivers.
“The stronger and more powerful a state, the highest and richer the life of its inhabitants.”
As quoted in Modern Political Ideologies, Third Edition, Andrew Vincent, West Sussex, UK, Wiley-Blackwell, 2010, p. 156
Black Thirst (1934); p. 64
Short fiction, Northwest of Earth (1954)
He will confirm this statement after his visit next year—but also add a footnote that one species from the ape bush has enjoyed an unusual and unexpected flowering, thus demanding closer monitoring.
"The Declining Empire of Apes", p. 288
Eight Little Piggies (1993)
Alternative models include the hundredth dune after the death of all camels, or the thousandth crevasse following the demise of all sled dogs.
Source: Wonderful Life (1989), p. 65
Source: 1780s, A Defence of the Constitutions of Government (1787), Ch. 1 Marchamont Nedham : The Right Constitution of a Commonwealth Examined"
1760s, A Dissertation on the Canon and Feudal Law (1765)
“I’m a public man, my princess. That means my only meaning is the web of signs I publicly inhabit.”
Section 10 (p. 111)
Flight from Nevèrÿon (1985)
Source: Ethics and Education (1912), The Importance of Ethical Culture, p. 6
Universal ethics is a corollary of universal kinship. Moral obligation is as boundless as feeling.
Source: Ethics and Education (1912), Ethical Anxiety, p. 42
"Conclusion", pp. 324–325
The Universal Kinship (1906), The Ethical Kinship
"Anthropocentric Ethics", p. 319
The Universal Kinship (1906), The Ethical Kinship
"The Ethics of Human Beings Toward Non-human Beings", pp. 278
The Universal Kinship (1906), The Ethical Kinship
"The Ethics of Human Beings Toward Non-human Beings", pp. 276–277
The Universal Kinship (1906), The Ethical Kinship
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 161–163
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 146–147
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, p. 146
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, p. 133–134
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, pp. 131–132
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, pp. 90–91
Introduction (p. 7)
The Dragons of Eden (1977)
Part 2
Discourse on Voluntary Servitude (1548)
Source: Speech to The Hague (17 May 1971), quoted in The Common Market: Renegotiate or Come Out (Elliot Right Way Books, 1973), p. 109
Broadcast in Singapore (6 September 1954), quoted in The Times (7 September 1954), p. 7
Leader of the Opposition
Speech (25 November 1994) http://www.cuba.cu/gobierno/discursos/1994/esp/f251194e.html
The Rigveda: A Historical Analysis (2000), Chapter 8 : Misinterpretations of Rigvedic History
Hannah Arendt's "judgement" of Eichmann, in Eichmann in Jerusalem (1963).
Speech to the Congress of the People's Party in Jena (17 April 1919), quoted in W. W. Coole (ed.), Thus Spake Germany (London: George Routledge & Sons, 1941), p. 331
1910s
After they withdrew, innumerable serious and majestic personages appeared, who seemed to be sitting in a senate-house and dealing with the most important affairs of state. Among them he saw Plato, Aristotle, Seneca, Plutarch, Tacitus, and others of similar character; but he was told at the same time that those venerable personages, notwithstanding their appearance, were the damned, and the souls rejected by heaven, for Sapientia huius saeculi, inimica est Dei.. After this, he was asked to which of the groups he would choose to belong; he answered that he would much rather be in Hell with those great geniuses, to converse with them about affairs of state, than be condemned to the company of the verminous scoundrels that he had first been shown.
This account of Machiavelli's "Dream" was not published until a century after his death, in Etienne Binet's Du salut d'Origene (1629).
There is an earlier but more oblique reference in a letter written by Giovambattista Busini in 1549: "Upon falling ill, [Machiavelli] took his usual pills and, becoming weaker as the illness grew worse, told his famous dream to Filippo [Strozzi], Francesco del Nero, Iacopo Nardi and others, and then reluctantly died, telling jokes to the last.".
The "Dream" is commonly condensed into a more pithy form, such as "I desire to go to hell, and not to heaven. In the former place I shall enjoy the company of popes, kings, and princes, while in the latter are only beggars, monks, hermits, and apostles".
Disputed
Source: Blessed are the poor, for theirs is the kingdom of heaven
Source: The wisdom of this world is the enemy of God
Source: [Estienne, Binet, Du Salut D'Origene, 1629, Paris, Sebastien Cramoisy, 359-361, French, https://books.google.com/books?id=1yjDNfQatgQC&q=Plutarque&f=false]. Original French: On arrive à ce detestable poinct d'honneur, où arriva Machiauel sur la fin de sa vie: car il eut cette illusion peu deuant que rendre son esprit. II vit un tas de pauures gens, comme coquins, deschirez, affamez, contrefaits, fort mal en ordre, & en assez petit nombre, on luy dit que c'estoit ceux de Paradis, desquels il estoit ecrit: "Beati pauperes, quoniam ipsorum est regnum cælorum". Ceux-cy estans retirez, on fit paroistre vn nombre innombrable de personnages pleins de grauité & de majesté, on les voyoit comme un Senat, où on traitoit d'affaires d'estat, & fort serieuses, il entrevid Platon, Aristote, Seneque, Plutarque, Tacite, & d'autres de cette qualité. II demanda qui estoient ces Messieurs-là si venerables, on luy dit que c'estoient les damnez, & que c'estoient des ames reprouuées du Ciel, "Sapientia huius sæculi, inimica est Dei". Cela estant passé, on luy demanda desquels il vouloit estre. II respondit, qu'il aymoit beaucoup mieux estre en enfer auec ces grands esprits, pour deuiser auec eux des affaires d'Estat, que d'estre auec cette vermine de ces belistres qu'on luy auoit fait voir.
Source: [Lettere di Giovambattista Busini a Benedetto Varchi, Italian, Giovanni Battista, Busini, Gaetano Milanese (ed.), Florence, Felice le Monnier, 1860, 84-85, https://books.google.com/books?id=d5EKAAAAIAAJ&q=%22queste+pillole%22#v=snippet&q=%22queste%20pillole%22&f=false]. Original Italian: Ammalato cominciò a pigliar di queste pillole, ed a indebolire ed aggravar nel male; onde raccontò quel tanto celebrato sogno a Filippo, a Francesco del Nero ed a Iacopo Nardi, e ad altri, e cosi si morì malissimo contento, burlando.
Source: [The Last Words (real and Traditional) of Distinguished Men and Women, Frederic Rowland, Marvin, 178, Revell, 1902, https://books.google.com/books?id=SrEVAAAAYAAJ&pg=PA178&dq=Hell+Heaven+%22enjoy+the+company+of+popes%22&hl=en&sa=X&ved=0ahUKEwj7x9SZzdDJAhUE-2MKHaO_CBkQ6AEIHDAA#v=onepage&q&f=false]
San Francisco Bay Guardian, July 13, 2005, Flash Fries, http://www.sfbg.com/39/41/x_edible_complex.html
But a reverence for our great Creator, principles of humanity, and the dictates of common sense, must convince all those who reflect upon the subject, that Government was instituted to promote the welfare of mankind, and ought to be administered for the attainment of that end.
Declaration of the Causes and Necessity of Taking Up Arms (6 July 1775)
Source: Intercourse (1987), Chapter Five, "Possession"
Hunter, James (2003-10-02), "Corduroy Boy" http://www.rollingstone.com/reviews/album/_/id/300650/johnmayer?pageid=rs.ArtistDiscography&pageregion=triple1. Rolling Stone. (932):116 Retrieved October 2, 2003
Source: Reason: The Only Oracle Of Man (1784), Ch. II Section III - Of The Eternity and Infinitude of Divine Providence
Commencement speech at Cornell College in Iowa on 5 June 1944, as quoted by Henry H. Adams in Witness to Power: The Life of Fleet Admiral William D. Leahy (1985), p. 246
1940s
Translation by Burtt, ibid., Vol. III. p. 156
Secondary works, Joannis Kepleri Astronomi Opera Omnia (1858)
Source: Moral Inquiries on the Situation of Man and of Brutes (1824), Chapter 2, p. 48
Translated by C. J. Lyall, quoted in Arabian Poetry, p. 41 https://archive.org/details/arabianpoetryfo00clougoog/page/n127/mode/2up
Couplets
Translated by C. J. Lyall, quoted in Arabian Poetry, p. 41-42. First Stanza, lines 1-10 https://archive.org/details/arabianpoetryfo00clougoog/page/n127/mode/2up
The Poem of Labīd (translated by C. J. Lyall in 1881)
‘To the Labourers of England’, Political Register (2 April 1831), p. 8
1830s
Political Register (5 June 1802), p. 702
1800s
V.T. Rajshekar: Dalit - the Black Untouchables of India, Clarity Press, Atlanta 1987, p.43. , quoted in Elst, Koenraad (1999). Update on the Aryan invasion debate https://web.archive.org/web/20100412074243/http://www.bharatvani.org/books/ait/ New Delhi: Aditya Prakashan.
W.H. Moreland, India at the Death of Akbar, also quoted in Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 6
Something Fresh (1915)
It is ignorant, & brutal,—& surely most mischievous.
Source: Letter to Lord Salisbury (13 December 1875), quoted in Michael Bentley, Lord Salisbury's World: Conservative Environments in Late-Victorian Britain (2001), p. 224, n. 10
Source: Speech in Edinburgh (30 October 1867), quoted in The Chancellor of the Exchequer in Scotland; Being Two Speeches Delivered by Him in the City of Edinburgh on 29th and 30th October, 1867 (1867), pp. 36-37
Source: Press conference after his election as Labour leader (10 November 1980), quoted in Simon Hoggart and David Leigh, Michael Foot: A Portrait (1981), p. 57 and The Guardian (11 November 1980), p. 1
https://klara.be/leopold-ii-aflevering-1-0 Prince Leopold II on his second wedding trip in a letter to his father Leopold I of Belgium in 1854.
Chap. 3. Religious Liberty and Freedom of Speech
Democracy's Discontent (1996)
Source: Book Ancient Higher Magic