Quotes about instruction
page 6
"God Is Not Threatened by Our Scientific Adventures" http://www.beliefnet.com/News/Science-Religion/2006/08/God-Is-Not-Threatened-By-Our-Scientific-Adventures.aspx, interview by Laura Sheahen, Beliefnet (undated)
Essay upon Wit http://www.gutenberg.org/files/13484/13484-8.txt (1711)
"Louisiana and the Rule of Terror" http://cdnc.ucr.edu/cgi-bin/cdnc?a=d&d=EL18741010.2.9#, The Elevator (10 October 1874), Volume 10, Number 26.
The Preface
Fruits of Solitude (1682)
Source: Survivals and New Arrivals (1929), Ch. IV The Main Opposition (iii) The "Modern" Mind
The speech he made to the 3,500 guests (including his workers) at the banquet on 1853-09-20, which he held to celebrate both his fiftieth birthday and the opening of his new factory at Saltaire. [Inauguration of the works at Saltaire, The Bradford Observer, 1853-09-22, 8, http://find.galegroup.com/bncn/retrieve.do?sgHitCountType=None&orientation=&scale=0.33&sort=DateAscend&docLevel=FASCIMILE&prodId=BNCN&tabID=T012&subjectParam=Locale%2528en%252C%252C%2529%253ALQE%253D%2528jn%252CNone%252C17%2529Bradford%2BObserver%253AAnd%253ALQE%253D%2528da%252CNone%252C10%252909%252F22%252F1853%2524&resultListType=RESULT_LIST&searchId=R2&searchType=BasicSearchForm¤tPosition=11&qrySerId=Locale%28en%2C%2C%29%3ALQE%3D%28jn%2CNone%2C17%29Bradford+Observer%3AAnd%3ALQE%3D%28da%2CNone%2C10%2909%2F22%2F1853%24&subjectAction=DISPLAY_SUBJECTS&retrieveFormat=MULTIPAGE_DOCUMENT&enlarge=&bucketSubId=&inPS=true&userGroupName=brad&hilite=y&docPage=article&nav=prev&sgCurrentPosition=0&docId=R3207957429, 2012-06-07 (subscription site)]
A slightly edited version (in the third person) appears in [Holroyd, Abraham, 1873, 2000, Saltaire and its Founder, Piroisms Press, ISBN 0-9538601-0-8, 14-15]
Diary entry (3 August 1914), quoted in John Keiger, 'France' in Keith Wilson (ed.), Decisions for War 1914 (London: University College London Press, 1995), p. 137.
Edward A Freeman The History of the Norman Conquest of England Vol. 5 (1876) p. 579.
Criticism
On why he tends to look to the past
Perry, Andrew (2004). "The White Stripes uncut" http://observer.guardian.co.uk/omm/story/0,13887,1349947,00.html Observer Music Monthly (accessed June 19, 2007).
2010
citation needed
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 30.
John Sweller, Jeroen van Merrienboer, and Fred Paas. "Cognitive architecture and instructional design." Educational psychology review 10.3 (1998): 251-296.
Buddha Nature http://www.unfetteredmind.org/buddha-nature. Unfettered Mind http://www.unfetteredmind.org. (Topic: Practice)
Source: Christ's Discourse at Capernaum: Fatal to the Doctrine of Transubstantiation (1840), pp. 144-147
James Nasmyth in: Industrial Biography: Iron-workers and Tool-makers https://books.google.nl/books?id=ZMJLAAAAMAAJ, Ticknor and Fields, 1864. p. 337
http://www.youtube.com/watch?v=ZC6zdVKoNr8 (March 2010).
Lamb's letter to Coleridge in Oct. 24th, 1796. As quoted in Works of Charles and Mary Lamb (1905). Letter 11.
Opening words of [No Free Lunch: Why Complexity Cannot be Purchased Without Intelligence, Lanham, Md., Rowman & Littlefield, 2002, 0742512975, http://www.arn.org/docs/dembski/wd_nfl_intro.htm, Preface]
2000s
How Gertrude Teaches Her Children (1801), ed. Ebenezer Cooke, trans. Lucy E. Holland and Frances C. Turner (Syracuse, NY, 1894), letter VII, p. 97 http://www.archive.org/stream/howgertrudeteach00pestuoft/howgertrudeteach00pestuoft_djvu.txt
Book 4; Universal Love III
Mozi
Source: Autobiography (1873)
https://archive.org/details/autobiography01mill/page/4/mode/1up p. 4
1880s, Plea for Free Speech in Boston (1880)
Source: Quotes of Paul Cezanne, after 1900, Cézanne, - a Memoir with Conversations, (1897 - 1906), p. 124, in: 'What I know or have seen of his life'
François Bernier quoting https://books.google.com/books?id=1SNVqzrDJmIC&pg=PA179 Aurangzeb's statement to his tutor. Also in The Moghul Saint of Insanity https://books.google.com/books?id=_o_WCgAAQBAJ&pg=PA15 by Farzana Moon, p. 15 Also in European travel accounts during the reigns of Shahjahan and Aurangzeb by Meera Nanda, p.132 Also in History of Education in India by Suresh Chandra Ghosh, p. 200. Also inEncyclopaedia Indica: Shah Jahan, the fifth Mughal Emperor by Shyam Singh Shashi, p. 75
Quotes from late medieval histories
Vidal, Palimpsest, 206
Source: The Design of Everyday Things (1988, 2002), Ch. 4, p. 87; regarding doors labeled "Push" and "Pull".
The Wrongs of the Animal World, to Which is Subjoined the Speech of Lord Erskine on the Same Subject http://books.google.com/books?id=KVwPAAAAIAAJ&pg=PR5, London, 1839. p. vi-v; As cited in: animalrightshistory.org http://animalrightshistory.org/animal-rights-c1837-1901/victorian-m/mus-david-muschet/1839-wrongs-animal-world.htm, 2014
Escudero, F. [Francis]. (2015, February 6). Retrieved from Official Facebook Page of Francis Escudero https://www.facebook.com/senchizescudero/posts/10153052428415610/
2015, Facebook
3.3, Essential Works of Lenin (1966)
(1917)
"engins meurtriers", Fr
Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 37 - third thought of the book, the translator.
Andy Hall, "We have received provocation enough..." http://deadconfederates.com/2013/07/01/we-have-received-provocation-enough/ (1 July 2013), Dead Confederates: A Civil War Era Blog.
“With gay descriptions sprinkle here and there
Some grave instructive sentences with care,
That touch on life, some moral good pursue,
And give us virtue in a transient view;
Rules, which the future sire may make his own,
And point the golden precepts to his son.”
Saepe etiam memorandum inter ludicra memento,
Permiscere aliquid breviter, mortalia corda
Quod moveat, tangens humanae commoda vitae,
Qodque olim jubeant natos meminisse parentes.
Book II, line 278
De Arte Poetica (1527)
Letter to C. P. Wolcott, Assistant Secretary of War, Washington (17 December 1862).
1860s
G. A. Swanson and James Grier Miller (2013) " Living Systems Theory http://www.eolss.net/Sample-Chapters/C02/E6-46-01-03.pdf" in Systems Science and Cybernetics. Vol I.
Hometown Annapolis - County Executive Leopold's FY08 Budget Address http://www.hometownannapolis.com/cgi-bin/read/2007/05_02-02/TOP
Sources of Chinese Tradition (1999), vol. 1, p. 180
Human nature is evil
The Revenge of Bussy D'Ambois (1613)
Introduction, p. 2 ; quoted in: " Professor Kenneth Minogue http://www.telegraph.co.uk/news/obituaries/10155678/Professor-Kenneth-Minogue.html" in telegraph.co.uk, 2 July 2013.
The Servile Mind: How Democracy Erodes the Moral Life
Source: Wings of Fire, p. 45.
Sämtliche Werke, Bd. 5, pp. 160-161, E. Payne, trans. (1974) Vol. 1, pp. 148-149
Parerga and Paralipomena (1851), On Philosophy in the Universities
1940s, "Autobiographical Notes" (1949)
Provisional Constitution and Ordinances (1858), Speech to the Court (1859)
They subsequently accepted these laws, as if You, the King of Kings, had spoken with them face to face, and believed they heard not those men, but rather You in them.
De Pace Fidei (The Peace of Faith) (1453)
“That instructed damsel
Donned a gown of green;”
"The Vestal"
The Janitor's Boy And Other Poems (1924)
Context: p>Finally she faltered;
Saw at last, forsooth,
Every gaudy color
Is a bit of truth.
Then the gates were opened;
Miracles were seen;
That instructed damsel
Donned a gown of green;Wore it in a churchyard,
All arrayed with care;
And a painted rainbow
Shone above her there.</p
“It was true of my generation, that the movies were terribly vivid and instructive.”
Salon interview (2000)
Context: It was true of my generation, that the movies were terribly vivid and instructive. There were all kinds of things you learned. Like the 19th century novels, you saw how other social classes lived — especially the upper classes. So in a funny way, they taught you manners almost. But also moral manners. The gallantry of a Gary Cooper or an Errol Flynn or Jimmy Stewart. It was ethical instruction of a sort that the church purported to be giving you, but in a much less digestible form. Instead of these remote, crabbed biblical verses, you had contemporary people acting out moral dilemmas. Just the grace, the grace of those stars — not just the dancing stars, but the way they all moved with a certain grace. All that sank deep into my head, and my soul.
The Principles of Success in Literature (1865)
Context: In Science the paramount appeal is to the Intellect — its purpose being instruction; in Art, the paramount appeal is to the Emotions — its purpose being pleasure. A work of Art must of course indirectly appeal to the Intellect, and a work of Science will also indirectly appeal to the Feelings; nevertheless a poem on the stars and a treatise on astronomy have distinct aims and distinct methods. But having recognised the broadly-marked differences, we are called upon to ascertain the underlying resemblances. Logic and Imagination belong equally to both. It is only because men have been attracted by the differences that they have overlooked the not less important affinities.
343 U.S. 325
Judicial opinions, Zorach v. Clauson (1952)
“All true histories contain instruction”
Source: Agnes Grey (1847), Ch. I : The Parsonage
Context: All true histories contain instruction; though, in some, the treasure may be hard to find, and when found, so trivial in quantity, that the dry, shrivelled kernel scarcely compensates for the trouble of cracking the nut. Whether this be the case with my history or not, I am hardly competent to judge. I sometimes think it might prove useful to some, and entertaining to others; but the world may judge for itself. Shielded by my own obscurity, and by the lapse of years, and a few fictitious names, I do not fear to venture; and will candidly lay before the public what I would not disclose to the most intimate friend.
Source: The Management of Innovation, 1961, p. 5; as cited in: David Dugdale, Stephen Lyne. Budgeting Practice and Organisational Structure. Elsevier, 18 jan. 2010. p. 68-69
Context: In mechanistic systems the problems and tasks facing the concern as a whole are broken down into specialisms. Each individual pursues his task as something distinct from the real tasks of the concern as a whole, as if it were the subject of a subcontract. "Somebody at the top" is responsible for seeing to its relevance. The technical methods, duties, and powers attached to each functional role are precisely defined. Interaction within management tends to be vertical, i. e., between superior and subordinate... Management, often visualized as the complex hierarchy which is familiar in organization charts, operates a simple control system, with information flowing up through a succession of filters, and decisions and instructions flowing downwards through a succession of amplifiers.
The Varieties of Scientific Experience: A Personal View of the Search for God (2006)
Context: Many religions lay out a set of precepts... and claim that these instructions were given by a god or gods. For example, the first code of law by Hammurabi of Babylon... was handed to him by the god Marduk... this is a bamboozle... a pious hoax.... if Hammurabi had merely said, "Here's what I think everybody should do," he would have been much less successful...
“Instruct thine eyes to keep their colours true,
And tell thy soul, their roots are left in mine.”
No. LXIV
Sonnets from the Portuguese (1850)
Context: Here's ivy! — take them, as I used to do
Thy flowers, and keep them where they shall not pine.
Instruct thine eyes to keep their colours true,
And tell thy soul, their roots are left in mine.
Guide for the Perplexed (c. 1190), Introduction
Context: You must know that if a person, who has attained a certain degree of perfection, wishes to impart to others, either orally or in writing, any portion of the knowledge which he has acquired of these subjects, he is utterly unable to be as systematic and explicit as he could be in a science of which the method is well known. The same difficulties which he encountered when investigating the subject for himself will attend him when endeavouring to instruct others: viz., at one time the explanation will appear lucid, at another time, obscure: this property of the subject appears to remain the same both to the advanced scholar and to the beginner. For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories.
The Analects, The Doctrine of the Mean
Context: What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
Guide for the Perplexed (c. 1190), Introduction
Context: You must know that if a person, who has attained a certain degree of perfection, wishes to impart to others, either orally or in writing, any portion of the knowledge which he has acquired of these subjects, he is utterly unable to be as systematic and explicit as he could be in a science of which the method is well known. The same difficulties which he encountered when investigating the subject for himself will attend him when endeavouring to instruct others: viz., at one time the explanation will appear lucid, at another time, obscure: this property of the subject appears to remain the same both to the advanced scholar and to the beginner. For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories.
The Minister's Wooing (1859) Ch. 1 Pre-Railroad Times.
Context: He was called a good fellow, — only a little lumpish, — and as he was brave and faithful, he rose in time to be a shipmaster. But when came the business of making money, the aptitude for accumulating, George found himself distanced by many a one with not half his general powers. What shall a man do with a sublime tier of moral faculties, when the most profitable business out of his port is the slave-trade? So it was in Newport in those days. George's first voyage was on a slaver, and he wished himself dead many a time before it was over, — and ever after would talk like a man beside himself, if the subject was named. He declared that the gold made in it was distilled from human blood, from mothers' tears, from the agonies and dying groans of gasping, suffocating men and women, and that it would sear and blister the soul of him that touched it; in short, he talked as whole-souled, unpractical fellows are apt to talk about what respectable people sometimes do. Nobody had ever instructed him that a slaveship, with a procession of expectant sharks in its wake, is a missionary institution, by which closely. packed heathens are brought over to enjoy the light of the Gospel. So, though George was acknowledged to be a good fellow, and honest as the noon-mark on the kitchen floor, he let slip so many chances of making money as seriously to compromise his reputation among thriving folks. He was wastefully generous — insisted on treating every poor dog that came in his way, in any foreign port, as a brother — absolutely refused to be party in cheating or deceiving the heathen on any shore, or in skin of any color — and also took pains, as far as in him lay, to spoil any bargains which any of his subordinates founded on the ignorance or weakness of his fellow-men. So he made voyage after voyage, and gained only his wages and the reputation among his employers of an incorruptibly honest fellow.
"Legislators of the world" in The Guardian (18 November 2006) http://books.guardian.co.uk/comment/story/0,,1950812,00.html
Context: I'm both a poet and one of the "everybodies" of my country. I live with manipulated fear, ignorance, cultural confusion and social antagonism huddling together on the faultline of an empire. I hope never to idealise poetry — it has suffered enough from that. Poetry is not a healing lotion, an emotional massage, a kind of linguistic aromatherapy. Neither is it a blueprint, nor an instruction manual, nor a billboard. There is no universal Poetry, anyway, only poetries and poetics, and the streaming, intertwining histories to which they belong. There is room, indeed necessity, for both Neruda and César Valléjo, for Pier Paolo Pasolini and Alfonsina Storni, for both Ezra Pound and Nelly Sachs. Poetries are no more pure and simple than human histories are pure and simple. And there are colonised poetics and resilient poetics, transmissions across frontiers not easily traced.
Autobiography (1873)
Context: I have no remembrance of the time when I began to learn Greek. I have been told that it was when I was three years old. My earliest recollection on the subject, is that of committing to memory what my father termed Vocables, being lists of common Greek words, with their signification in English, which he wrote out for me on cards. Of grammar, until some years later, I learnt no more than the inflexions of the nouns and verbs, but, after a course of vocables, proceeded at once to translation; and I faintly remember going through AEsop's Fables, the first Greek book which I read. The Anabasis, which I remember better, was the second. I learnt no Latin until my eighth year. At that time I had read, under my father's tuition, a number of Greek prose authors, among whom I remember the whole of Herodotus, and of Xenophon's Cyropaedia and Memorials of Socrates; some of the lives of the philosophers by Diogenes Laertius; part of Lucian, and Isocrates' ad Demonicum and ad Nicoclem. I also read, in 1813, the first six dialogues (in the common arrangement) of Plato, from the Euthyphron to the Theaetetus inclusive: which last dialogue, I venture to think, would have been better omitted, as it was totally impossible I should understand it. But my father, in all his teaching, demanded of me not only the utmost that I could do, but much that I could by no possibility have done. What he was himself willing to undergo for the sake of my instruction, may be judged from the fact, that I went through the whole process of preparing my Greek lessons in the same room and at the same table at which he was writing: and as in those days Greek and English lexicons were not, and I could make no more use of a Greek and Latin lexicon than could be made without having yet begun to learn Latin, I was forced to have recourse to him for the meaning of every word which I did not know. This incessant interruption, he, one of the most impatient of men, submitted to, and wrote under that interruption several volumes of his History and all else that he had to write during those years.
Universities, Actual and Ideal (1874)
1870s
Context: In an ideal University, as I conceive it, a man should be able to obtain instruction in all forms of knowledge, and discipline in the use of all the methods by which knowledge is obtained. In such a University, the force of living example should fire the student with a noble ambition to emulate the learning of learned men, and to follow in the footsteps of the explorers of new fields of knowledge. And the very air he breathes should be charged with that enthusiasm for truth, that fanaticism of veracity, which is a greater possession than much learning; a nobler gift than the power of increasing knowledge; by so much greater and nobler than these, as the moral nature of man is greater than the intellectual; for veracity is the heart of morality.
"Princeton In The Nation's Service" (21 October 1896)
1890s
Context: Nothing is easier than to falsify the past. Lifeless instruction will do it. If you rob it of vitality, stiffen it with pedantry, sophisticate it with argument, chill it with unsympathetic comment, you render it as dead as any academic exercise. The safest way in all ordinary seasons is to let it speak for itself: resort to its records, listen to its poets and to its masters in the humbler art of prose. Your real and proper object, after all, is not to expound, but to realize it, consort with it, and make your spirit kin with it, so that you may never shake the sense of obligation off. In short, I believe that the catholic study of the world's literature as a record of spirit is the right preparation for leadership in the world's affairs, if you undertake it like a man and not like a pedant.
1960, Speech to the Greater Houston Ministerial Association
Context: I believe in an America that is officially neither Catholic, Protestant nor Jewish — where no public official either requests or accepts instructions on public policy from the Pope, the National Council of Churches or any other ecclesiastical source — where no religious body seeks to impose its will directly or indirectly upon the general populace or the public acts of its officials — and where religious liberty is so indivisible that an act against one church is treated as an act against all. For while this year it may be a Catholic against whom the finger of suspicion is pointed, in other years it has been, and may someday be again, a Jew — or a Quaker — or a Unitarian — or a Baptist. It was Virginia's harassment of Baptist preachers, for example, that helped lead to Jefferson's statute of religious freedom. Today I may be the victim- -but tomorrow it may be you — until the whole fabric of our harmonious society is ripped at a time of great national peril.
On Allah (God), as quoted in Doctrine of Sufis (1977) by Abû Bakr al- Kalâbâdî, as translated by A. J. Arberry, Ch. 5 p. 16
The Principles of Success in Literature (1865)
Context: An orator whose purpose is to persuade men must speak the things they wish to hear; an orator, whose purpose is to move men, must also avoid disturbing the emotional effect by any obtrusion of intellectual antagonism; but an author whose purpose is to instruct men, who appeals to the intellect, must be careless of their opinions, and think only of truth. It will often be a question when a man is or is not wise in advancing unpalateable opinions, or in preaching heresies; but it can never be a question that a man should be silent if unprepared to speak the truth as he conceives it. Deference to popular opinion is one great source of bad writing, and is all the more disastrous because the deference is paid to some purely hypothetical requirement. When a man fails to see the truth of certain generally accepted views, there is no law compelling him to provoke animosity by announcing his dissent. He may be excused if he shrink from the lurid glory of martyrdom; he may be justified in not placing himself in a position of singularity. He may even be commended for not helping to perplex mankind with doubts which he feels to be founded on limited and possibly erroneous investigation. But if allegiance to truth lays no stern command upon him to speak out his immature dissent, it does lay a stern command not to speak out hypocritical assent.
[3] Metaphor, 3.12. Conclusions
Semiotics and the Philosophy of Language (1984)
Context: No algorithm exists for the metaphor, nor can a metaphor be produced by means of a computer's precise instructions, no matter what the volume of organized information to be fed in. The success of a metaphor is a function of the sociocultural format of the interpreting subjects' encyclopedia. In this perspective, metaphors are produced solely on the basis of a rich cultural framework, on the basis, that is, of a universe of content that is already organized into networks of interpretants, which decide (semiotically) the identities and differences of properties. At the same time, content universe, whose format postulates itself not as rigidly hierarchized but, rather, according to Model Q, alone derives from the metaphorical production and interpretation the opportunity to restructure itself into new nodes of similarity and dissimilarity.
5
tr. George Long (1888)
The Enchiridion (c. 135)
That Courage is not inconsistent with Caution, book ii. Chap. i.
Bartlett's Familiar Quotations, 10th ed. (1919)
Introduction
The allusion to the "tigers of wrath" and "horses of instruction" is from William Blake's The Marriage of Heaven and Hell: Proverbs of Hell
The Portable Matthew Arnold (Viking Press, 1949)
Context: Disgust is expressed by violence, and it is to be noted of our intellectual temper that violence is a quality which is felt to have a peculiarly intellectual sanction. Our preference, even as articulated by those who are most mild in their persons, is increasingly for the absolute and extreme, of which we feel violence to be the true sign. The gentlest of us will know that the tigers of wrath are to be preferred to the horses of instruction and will consider it intellectual cowardice to take into account what happens to those who ride tigers.
Morissette v. United States, 342 U.S. 246, 276 (U.S. 1952)
Judicial opinions
Idea for a Universal History from a Cosmopolitan Point of View (1784)
Context: Reason in a creature is a faculty of widening the rules and purposes of the use of all its powers far beyond natural instinct; it acknowledges no limits to its projects. Reason itself does not work instinctively, but requires trial, practice, and instruction in order gradually to progress from one level of insight to another. Therefore a single man would have to live excessively long in order to learn to make full use of all his natural capacities. Since Nature has set only a short period for his life, she needs a perhaps unreckonable series of generations, each of which passes its own enlightenment to its successor in order finally to bring the seeds of enlightenment to that degree of development in our race which is completely suitable to Nature’s purpose. This point of time must be, at least as an ideal, the goal of man’s efforts, for otherwise his natural capacities would have to be counted as for the most part vain and aimless. This would destroy all practical principles, and Nature, whose wisdom must serve as the fundamental principle in judging all her other offspring, would thereby make man alone a contemptible plaything.
Second Thesis
Paraphrased variant: Reason does not work instinctively, but requires trial, practice, and instruction in order to gradually progress from one level of insight to another.
The Myth of Sisyphus (1942), The Absurd Man
Context: Time will prolong time, and life will serve life. In this field that is both limited and bulging with possibilities, everything to himself, except his lucidity, seems unforeseeable to him. What rule, then, could emanate from that unreasonable order? The only truth that might seem instructive to him is not formal: it comes to life and unfolds in men. The absurd mind cannot so much expect ethical rules at the end of its reasoning as, rather, illustrations and the breath of human lives.
The Value of Science (1955)
Context: Of course if we make good things, it is not only to the credit of science; it is also to the credit of the moral choice which led us to good work. Scientific knowledge is an enabling power to do either good or bad — but it does not carry instructions on how to use it. Such power has evident value — even though the power may be negated by what one does with it.I learned a way of expressing this common human problem on a trip to Honolulu. In a Buddhist temple there, the man in charge explained a little bit about the Buddhist religion for tourists, and then ended his talk by telling them he had something to say to them that they would never forget — and I have never forgotten it. It was a proverb of the Buddhist religion:To every man is given the key to the gates of heaven; the same key opens the gates of hell.What then, is the value of the key to heaven? It is true that if we lack clear instructions that enable us to determine which is the gate to heaven and which the gate to hell, the key may be a dangerous object to use.But the key obviously has value: how can we enter heaven without it?
Edicts of Ashoka (c. 257 BC)
Context: Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas. Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this — that Brahmins, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees — that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods. There is no country, except among the Greeks, where these two groups, Brahmins and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Therefore the killing, death or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those who do wrong should be forgiven where forgiveness is possible.
A New View of Society (1813-1816)
Context: All that is now requisite, previous to withdrawing the last mental bandage by which hitherto the human race has been kept in darkness and misery, is, by calm and patient reasoning to tranquillize the public mind, and thus prevent the evil effects which otherwise might arise from the too sudden prospect of freely enjoying rational liberty of mind. To withdraw that bandage without danger, reason must be judiciously applied to lead men of every sect (for all have been in part abused to reflect that if untold myriads of beings, formed like themselves, have been so grossly deceived as they believe them to have been, what power in nature was there to prevent them from being equally deceived? Such reflections, steadily pursued by those who are anxious to follow the plain and simple path of reason, will soon make it obvious that the inconsistencies which they behold in all other sects out of their own pale, are precisely similar to those which all other sects can readily discover within that pale. It is not, however, to be imagined, that this free and open exposure of the gross errors in which the existing generation has been instructed, should be forthwith palatable to the world; it would be contrary to reason to form any such expectations. Yet, as evil exists, and as man cannot be rational, nor of course happy, until the cause of it shall be removed; the writer, like a physician who feels the deepest interest in the welfare of his patient, has hitherto administered of this unpalatable restorative the smallest quantity which he deemed sufficient for the purpose. He now waits to see the effects which that may produce. Should the application not prove of sufficient strength to remove the mental disorder, he promises that it shall be increased, until sound health to the public mind be firmly and permanently established.
Letter to General James Henry Carleton (May 17, 1864)
Context: The government now tried coercion and vigorous campaign reduced a portion of them [the Navajos] to apparent submission. Again a treaty was made... Another and several other expeditions were organized, all ending and being followed with like results, not because the troops did not bravely energetically and intelligently carry out their instructions; but because the policy adopted was erroneous.
The last and perhaps most successful expedition sent against them under this policy, was that of 1860-61 under command of Bvt. Col. (now Brig, Gen.) E. R. S. Canby, U. S. Army. The treaty made on this occasion was signed by twenty-two Chiefs, a greater number than on any other previous occasion. From this fact and other concurrent causes, it was believed that permanent peace and security was at last bestowed on the Territory, and commensurate to the boon was the joy of the people.
Attributed
Autobiography (1873)
Context: I have already mentioned Carlyle's earlier writings as one of the channels through which I received the influences which enlarged my early narrow creed; but I do not think that those writings, by themselves, would ever have had any effect on my opinions. What truths they contained, though of the very kind which I was already receiving from other quarters, were presented in a form and vesture less suited than any other to give them access to a mind trained as mine had been. They seemed a haze of poetry and German metaphysics, in which almost the only clear thing was a strong animosity to most of the opinions which were the basis of my mode of thought; religious scepticism, utilitarianism, the doctrine of circumstances, and the attaching any importance to democracy, logic, or political economy. Instead of my having been taught anything, in the first instance, by Carlyle, it was only in proportion as I came to see the same truths through media more suited to my mental constitution, that I recognized them in his writings. Then, indeed, the wonderful power with which he put them forth made a deep impression upon me, and I was during a long period one of his most fervent admirers; but the good his writings did me, was not as philosophy to instruct, but as poetry to animate. Even at the time when out acquaintance commenced, I was not sufficiently advanced in my new modes of thought, to appreciate him fully; a proof of which is, that on his showing me the manuscript of Sartor Resartus, his best and greatest work, which he had just then finished, I made little of it; though when it came out about two years afterwards in Fraser's Magazine I read it with enthusiastic admiration and the keenest delight. I did not seek and cultivate Carlyle less on account of the fundamental differences in our philosophy. He soon found out that I was not "another mystic," and when for the sake of my own integrity I wrote to him a distinct profession of all those of my opinions which I knew he most disliked, he replied that the chief difference between us was that I "was as yet consciously nothing of a mystic." I do not know at what period he gave up the expectation that I was destined to become one; but though both his and my opinions underwent in subsequent years considerable changes, we never approached much nearer to each other's modes of thought than we were in the first years of our acquaintance. I did not, however, deem myself a competent judge of Carlyle. I felt that he was a poet, and that I was not; that he was a man of intuition, which I was not; and that as such, he not only saw many things long before me, which I could only when they were pointed out to me, hobble after and prove, but that it was highly probable he could see many things which were not visible to me even after they were pointed out. I knew that I could not see round him, and could never be certain that I saw over him; and I never presumed to judge him with any definiteness, until he was interpreted to me by one greatly the superior of us both -- who was more a poet than he, and more a thinker than I -- whose own mind and nature included his, and infinitely more.
A Treatise on Isoperimetrical Problems, and the Calculus of Variations (1810)
Context: The Authors who write near the beginnings of science, are, in general the most instructive: they take the reader more along with them, shew him the real difficulties, and, which is a main point, teach him the subject, the way by which they themselves learned it.<!--Preface p. v-iv
And he says this not proudly, but obediently and well pleased with her.
X, 14
Meditations (c. 121–180 AD), Book X
Ritualization of Progress.
Deschooling Society (1971)
Context: Most learning is not the result of instruction. It is rather the result of unhampered participation in a meaningful setting. Most people learn best by being "with it," yet school makes them identify their personal, cognitive growth with elaborate planning and manipulation.
A Voice from the Attic (1960)
Context: I feel that what is wrong with scores of modern novels which show literary quality, but which are repellent and depressing to the spirit is not that the writers have rejected a morality, but that they have one which is unexamined, trivial, and lopsided. They have a base concept of life; they bring immense gusto to their portrayals of what is perverse, shabby, and sordid, but they have no clear notion of what is Evil; the idea of Good is unattractive to them, and when they have to deal with it, they do so in terms of the sentimental or the merely pathetic. Briefly, some of them write very well, but they write from base minds that have been unimproved by thought or instruction. They feel, but they do not think. And the readers to whom they appeal are the products of our modern universal literacy, whose feeling is confused and muddled by just such reading, and who have been deluded that their mental processes are indeed a kind of thought.
The History of Freedom in Antiquity (1877)
[Bowring, John, 1832, Cheskian Anthology, Preface, https://en.wikisource.org/wiki/Cheskian_Anthology/Preface, Rowland Hunter, London]
Ante-Nicene Christian Library, Volume 6: Hippolytus, Bishop Of Rome, Volume 1 P. 90
Refutation of All Heresies
Speech https://api.parliament.uk/historic-hansard/commons/1833/jul/10/east-india-companys-charter#column_536 in the House of Commons (10 July 1833)
1830s
The Conspiracy Against the Human Race: A Contrivance of Horror (2010)
1800s, First Inaugural Address (1801)
"Communism and New Economic Policy",(April 1921)
1920s
