Quotes about interest
page 48
Scotland in the World Forum (February 4, 2008)
Speech (27 May 1836); this is the source of the phrase, "Cohesive power of public plunder"
1830s
Reflections on her life, quoted in The Independent http://www.independent.co.uk/arts-entertainment/films/features/mia-farrow-my-faith-helps-me-through-hard-times-480665.html, 2006
Source: Preface to Recreations in Mathematics and Natural Philosophy. (1803), p. vi; As cited in: Tobias George Smollett. The Critical Review: Or, Annals of Literature http://books.google.com/books?id=T8APAAAAQAAJ&pg=PA412, Volume 38, (1803), p. 412
Greetings from the road in Maryland!
SarahPAC
2011-05-30
2014
Speech in Chesterfield (13 June 1941), quoted in The Times (14 June 1941), p. 2.
1940s
On Coalition Government (1945)
2000s, 2001, First inaugural address (January 2001)
Creation seminars (2003-2005), The Hovind theory
Leaked recording: Arthur Li speaks against Johannes Chan, EJ Insight, http://www.webcitation.org/6cfxbjx4k, 30 October 2015 http://www.ejinsight.com/20151028-leaked-recording-arthur-li-speaks-against-johannes-chan/,
Introductory profile at The University of Adelaide
Robert J. Shiller (1984), Review of Rational Expectations and Econometric Practice by Robert E. Lucas, Thomas J. Sargent.
Ilya Prigogine (1977) " The Nobel Prize in Chemistry 1977: Autobiography http://www.nobelprize.org/nobel_prizes/chemistry/laureates/1977/prigogine-autobio.html".
In 1931, as quoted in Nazi Economics: Ideology, Theory, and Policy https://books.google.com/books?id=kp3p_sIk8h8C&pg=PA303 (1990), by Avraham Barkai, pp. 26–27
1930s
Talking Fiction (Rolling Stone, 2003) http://www.tarantino.info/index.php?option=com_content&task=view&id=310&Itemid=41.
1920s, Second State of the Union Address (1924)
1985 Chairman's Letter http://www.berkshirehathaway.com/letters/1985.html
Letters to Shareholders (1957 - 2012)
"Loyalty and Sedition," essay published in The Advertiser (1748) http://thingsabove.freerovin.com/samadams.htm, later printed in The Life and Public Service of Samuel Adams, Volume 1 (1865), by William Vincent Wells
In response to the question “Are we winning in Iraq”? Interview with the Washington Post http://www.washingtonpost.com/wp-dyn/content/article/2006/12/19/AR2006121900886.html (December 20, 2006)
2000s, 2006
The Table Talk of Samuel Marchbanks (1949)
and on receiving an answer in the negative, have nothing further to say.
"On Coffee-House Politicians"
Table Talk: Essays On Men And Manners http://www.blupete.com/Literature/Essays/TableHazIV.htm (1821-1822)
Source: The German State on a National and Socialist Foundation (1923), p. 113
Rzeczpospolita interview (March 2005)
Bętkowska, Teresa (August–September 2010). "Mistrz niszowej dyscypliny" http://www2.almamater.uj.edu.pl/126/17.pdf (PDF). Alma Mater (in Polish). Kraków: Jagiellonian University (126–127): pp. 41–46.
Source: The Cotton Manufacture of Great Britain, 1836, p. 234
quote c. 1959, in 'Preface to Stripe Painting', by Carl Andre, in Sixteen Americans ed. Miller, p. 76
Andre's remark is referring to Andre's close artist-friend Frank Stella, the American minimalist painter
On Coalition Government (1945)
Presidential proclamation of a national day of fasting and prayer (6 March 1799)
1790s
Source: How to Argue and Win Every Time (1995), Ch. 12 The Unbeatable Power Argument : Delivering the Knockout p. 196
I Want to be a Mathematician: An Automathography (1985)
Preface p. v
A History of Greek Mathematics (1921) Vol. 1. From Thales to Euclid
Source: Life Expectancy (2004), Chapter 36; conversation between Lorrie Lynn Hicks and Jimmy Tock
Introduction to Public Policy (2011), Ch. 8 : The Role of Government
" The Case for Reparations https://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/" (June, 2014) The Atlantic
Source: The Age of Uncertainty (1977), Chapter 1, p. 11
Source: 2010s, 2015, Crippled America: How to Make America Great Again (2015), p. 97
Source: Think (1999), Chapter Eight, What To Do, p. 278-279
Source: The Case of Mr. Richard Arkwright and Co., 1781, p. 24
Source: 1946 - 1963, Cahiers d'art', 1954, p. 14
Ordinary Woman: Just a few days left! (Feminist Frequency, 2016)
For My Legionaries: The Iron Guard (1936), Politics
"Has Market Fundamentalism Had Its Day?," The Independent (2008-03-20).
Cohen, Noam. (April 18, 2014). "Adrianne Wadewitz, 37, Wikipedia Editor, Dies After Rock Climbing Fall" http://www.nytimes.com/2014/04/19/business/media/adrianne-wadewitz-37-wikipedia-editor-dies-after-rock-climbing-fall.html. The New York Times.
About
Fumito Ueda: Colossus in the Shadow https://medium.com/@SimonParkin/fumito-ueda-colossus-in-the-shadow-80e200a727dd (December 13, 2016)
C. S. Lewis, The Allegory of Love (1975 [1936]), p. 222.
Criticism
NANOG mailing list http://www.merit.edu/mail.archives/nanog/2000-06/msg00351.html (2000)
"Casual Notes on the Mystery Novel" (essay, 1949), first published in Raymond Chandler Speaking (1962)
Interview with Alison McLaughlin at New York Fashion Week 2012, September 2012. [E3Mfyzi3R90].
Source: The Complex Vision (1920), Chapter I
via Boing Boing http://boingboing.net/2016/04/14/the-story-of-traceroute-about.html
Source: Religion of India (1916), p. 20
Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 51.
Introduction to The Ultimate Journey: Consciousness and the Mystery of Death (2006).
“Even in the games of children there are things to interest the greatest mathematician.”
Il y a jusque dans les exercices des enfants ce qui pourrait arrêter le plus grand Mathématicien.
Discours touchant la méthode de la certitude et de l'art d'inventer pour finir les disputes et pour faire en peu de temps de grands progrès (1688–1690)
"Samantha Power on U.S. Foreign Policy" http://web.archive.org/web/20120608140345/http://www.hks.harvard.edu/news-events/publications/insight/international/samantha-power, an interview with in Molly Lanzarotta, Harvard University, John F. Kennedy School of Government (14 March 2007)
Source: "Theory of the firm: Managerial behavior, agency costs and ownership structure", 1976, p. 308
Last letter to his wife, quoted in Scott's Last Expedition (1913) vol.1, ch.20
"Keynsianism Again: Interview with Lawrence Klein", Challenge (May-June 2001)
2000s, The Real Abraham Lincoln: A Debate (2002), Rebuttal
Vergil in Averno (1987)
Quote, 1945 of Fernand Leger, in Abstract Painting, Michel Seuphor, Dell Publishing Co., 1964, p. 33
Quotes of Fernand Leger, 1940's
A Senate in the Gun Lobby’s Grip, The New York Times, 2013-04-18, April 17, 2013 http://www.nytimes.com/2013/04/18/opinion/a-senate-in-the-gun-lobbys-grip.html?hp&_r=0,
For My Legionaries: The Iron Guard (1936), Jewish Problem
Federalist No. 10 (22 November 1787) Full text from Wikisource http://en.wikisource.org/wiki/The_Federalist/10
1780s, Federalist Papers (1787–1788)
Source: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 59
Speaking to Leader of the Opposition Jeremy Corbyn in the House of Commons during Prime Minister's Questions (June 29, 2016), see David Cameron to Jeremy Corbyn: For heaven's sake, go http://www.bbc.com/news/uk-politics-36663181, BBC News (June 29, 2016)
2010s, 2016
"Galtieri, in the Falklands, strikes a conciliatory note" http://www.nytimes.com/1982/04/23/world/galtieri-in-the-falklands-strikes-a-conciliatory-note.html, The New York Times (April 23, 1982)
Preface.
A History of Science Vol.1 Ancient Science Through the Golden Age of Greece (1952)
Anarchism: Its Philosophy and Ideal (1896)
Context: A different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst — not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all men to develop free initiative, free action, free association.
It seeks the most complete development of individuality combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all.
Religion and Philosophy in Germany, A fragment https://archive.org/stream/religionandphilo011616mbp#page/n5/mode/2up. p. 25
Context: I believe in progress; I believe that happiness is the goal of humanity, and I cherish a higher idea of the Divine Being than those pious folk who suppose that man was created only to suffer. Even here on earth I would strive, through the blessings of free political and industrial institutions, to bring about that reign of felicity which, in the opinion of the pious, is to be postponed till heaven is reached after the day of Judgment. The one expectation is perhaps as vain as the other; there may be no resurrection of humanity either in a political or in a religious sense. Mankind, it may be, is doomed to eternal misery; the nations are perhaps under a perpetual curse, condemned to be trodden under foot by despots, to be made the instruments of their accomplices and the laughing-stocks of their menials. Yet, though all this be the case, it will be the duty even of those who regard Christianity as an error still to uphold it; and men must journey barefoot through Europe, wearing monks' cowls, preaching the doctrine of renunciation and the vanity of all earthly possessions, holding up before the gaze of a scourged and despised humanity the consoling Cross, and promising, after death, all the glories of heaven.
The duration of religions has always been dependent on human need for them. Christianity has been a blessing for suffering humanity during eighteen centuries; it has been providential, divine, holy. All that it has done in the interest of civilisation, curbing the strong and strengthening the weak, binding together the nations through a common sympathy and a common tongue, and all else that its apologists have urged in its praise all this is as nothing compared with that great consolation it has bestowed on man. Eternal praise is due to the symbol of that suffering God, the Saviour with the crown of thorns, the crucified Christ, whose blood was as a healing balm that flowed into the wounds of humanity. The poet especially must acknowledge with reverence the terrible sublimity of this symbol.
Kalki : or The Future of Civilization (1929)
Context: The East and the West are not so sharply divided as the alarmists would make us believe. The products of spirit and intelligence, the positive sciences, the engineering techniques, the governmental forms, the legal regulations, the administrative arrangements, and the economic institutions are binding together peoples of varied cultures and bringing them into closer reciprocal contact. The world today is tending to function as one organism.
The outer uniformity has not, however, resulted in an inner unity of mind and spirit. The new nearness into which we are drawn has not meant increasing happiness and diminishing friction, since we are not mentally and spiritually prepared for the meeting. Maxim Gorky relates how, after addressing a peasant audience on the subject of science and the marvels of technical inventions, he was criticized by a peasant spokesman in the following words : "Yes, we are taught to fly in the air like birds, and to swim in the water like the fishes, but how to live on the earth we do not know."
Among the races, religions, and nations which live side by side on the small globe, there is not that sense of fellowship necessary for good life. They rather feel themselves to be antagonistic forces. Though humanity has assumed a uniform outer body, it is still without a single animating spirit. The world is not of one mind. … The provincial cultures of the past and the present have not always been loyal to the true interests of the human race. They stood for racial, religious, and political monopolies, for the supremacy of men over women and of the rich over the poor. Before we can build a stable civilization worthy of humanity as a whole, it is necessary that each historical civilization should become conscious of its limitations and it's unworthiness to become the ideal civilization of the world.
Letter to Lord Aberdeen (19 August, 1847).
Lord Mahon and Edward Cardwell (eds.), Memoirs by the Right Honourable Sir Robert Peel. Part II (London: John Murray, 1857), p. 322.
Speech http://hansard.millbanksystems.com/commons/1842/mar/11/financial-statement-ways-and-means in the House of Commons (11 March 1842).
Letter III
The Nemesis of Faith (1849)
Context: The Mahometans say their Koran was written by God. The Hindoos say the Vedas were; we say the Bible was, and we are but interested witnesses in deciding absolutely and exclusively for ourselves. If it be immeasurably the highest of the three, it is because it is not the most divine but the most human. It does not differ from them in kind; and it seems to me that in ascribing it to God we are doing a double dishonour; to ourselves for want of faith in our soul's strength, and to God in making Him responsible for our weakness. There is nothing in it but what men might have written; much, oh much, which it would drive me mad to think any but men, and most mistaken men, had written. Yet still, as a whole, it is by far the noblest collection of sacred books in the world; the outpouring of the mind of a people in whom a larger share of God's spirit was for many centuries working than in any other of mankind, or who at least most clearly caught and carried home to themselves the idea of the direct and immediate dependence of the world upon Him. It is so good that as men looked at it they said this is too good for man: nothing but the inspiration of God could have given this. Likely enough men should say so; but what might be admired as a metaphor became petrified into a doctrine, and perhaps the world has never witnessed any more grotesque idol-worship than what has resulted from it in modern Bibliolatry. And yet they say we are not Christians, we cannot be religious teachers, nay, we are without religion, we are infidels, unless we believe with them. We have not yet found the liberty with which Christ has made us free. Infidels, Arthur! Ah, it is a hard word! The only infidelity I know is to distrust God, to distrust his care of us, his love for us. And yet that word! How words cling to us, and like an accursed spell force us to become what they say we have become.
Letter to Thomas Jefferson (2 April 1798); published in The Writings of James Madison (1906) edited by Gaillard Hunt, Vol. 6, pp. 312-14
1790s
Context: The constitution supposes, what the History of all Governments demonstrates, that the Executive is the branch of power most interested in war, & most prone to it. It has accordingly with studied care, vested the question of war in the Legislature. But the Doctrines lately advanced strike at the root of all these provisions, and will deposit the peace of the Country in that Department which the Constitution distrusts as most ready without cause to renounce it. For if the opinion of the President not the facts & proofs themselves are to sway the judgment of Congress, in declaring war, and if the President in the recess of Congress create a foreign mission, appoint the minister, & negociate a War Treaty, without the possibility of a check even from the Senate, untill the measures present alternatives overruling the freedom of its judgment; if again a Treaty when made obliges the Legislature to declare war contrary to its judgment, and in pursuance of the same doctrine, a law declaring war, imposes a like moral obligation, to grant the requisite supplies until it be formally repealed with the consent of the President & Senate, it is evident that the people are cheated out of the best ingredients in their Government, the safeguards of peace which is the greatest of their blessings.