Quotes about kindness
page 22

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Henry Miller photo
Michel Foucault photo

“Homosexuality appears as one of the forms of sexuality when it was transposed from the practice of sodomy onto a kind of interior androgyny, a hermaphroditism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species.”

Michel Foucault (1926–1984) French philosopher

Vol I: La volonté de savoir
An Introduction. NY: Pantheon. Translated from French by Robert Hurley. Page 43
History of Sexuality (1976–1984)

Dinesh D'Souza photo
Carl Friedrich Gauss photo
Wayne Pacelle photo
Eugene V. Debs photo
Samuel Pepys photo
Emanuel Swedenborg photo

“A life of kindness is the primary meaning of divine worship.”

Emanuel Swedenborg (1688–1772) Swedish 18th century scientist and theologian

New Jerusalem and Its Heavenly Doctrine #124

Richard Rodríguez photo

“They learn about the kinds of creativity that leads to visionary solutions”

Roger Smith (executive) (1925–2007) CEO

Attributed to Roger Smith in: Seyhan N. Ege et al. (1997) " The university of Michigan undergraduate chemistry curriculum 1. philosophy, curriculum, and the nature of change. http://www-personal.umich.edu/~bcoppola/publications/21.%20p74-83.pdf" Journal of Chemical Education, 74(1), p. 75
S.N. Edge is quoting here Roger B. Smith, then Chairman of General Motors Corporation, who was speaking in October 1985 at the University of Michigan about the question "What is a liberal art?"

Koenraad Elst photo

“One Western author who has become very popular among India’s history-writers is the American scholar Prof. Richard M. Eaton…. A selective reading of his work, focusing on his explanations but keeping most of his facts out of view, is made to serve the negationist position regarding temple destruction in the name of Islam. Yet, the numerically most important body of data presented by him concurs neatly with the classic (now dubbed “Hindutva”) account. In his oft-quoted paper “Temple desecration and Indo-Muslim states”, he gives a list of “eighty” cases of Islamic temple destruction. "Only eighty", is how the secularist history-rewriters render it, but Eaton makes no claim that his list is exhaustive. Moreover, eighty isn't always eighty. Thus, in his list, we find mentioned as one instance: "1994: Benares, Ghurid army. Did the Ghurid army work one instance of temple destruction? Eaton provides his source, and there we read that in Benares, the Ghurid royal army "destroyed nearly one thousand temples, and raised mosques on their foundations. (Note that unlike Sita Ram Goel, Richard Eaton is not chided by the likes of Sanjay Subramaniam for using Elliott and Dowson's "colonialist translation.") This way, practically every one of the instances cited by Eaton must be read as actually ten, or a hundred, or as in this case even a thousand temples destroyed. Even Eaton's non-exhaustive list, presented as part of "the kind of responsible and constructive discussion that this controversial topic so badly needs", yields the same thousands of temple destructions ascribed to the Islamic rulers in most relevant pre-1989 histories of Islam and in pro-Hindu publications…. If the “eighty” (meaning thousands of) cases of Islamic iconoclasm are only a trifle, the “abounding” instances of Hindu iconoclasm, “thoroughly integrated” in Hindu political culture, can reasonably be expected to number tens of thousands. Yet, Eaton’s list, given without reference to primary sources, contains, even in a maximalist reading (i. e., counting “two” when one king takes away two idols from one enemy’s royal temple), only 18 individual cases…. In this list, cases of actual destruction amount to exactly two…”

Koenraad Elst (1959) orientalist, writer

2000s, Ayodhya: The Case Against the Temple (2002)

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Jon Stewart photo
Terence V. Powderly photo

“If you owe a man a dollar, pay it; if you owe him a grudge, forget it, and always be kind.”

Terence V. Powderly (1849–1924) American mayor

[Powderly, Terence, 'The Path I Trod: The Autobiography of Terence V. Powderly, 1940, Columbia University Press, 9781163178164, https://archive.org/stream/pathitrodautobio00powdrich, 34]

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Georg Solti photo

“Fight the tendency to become complacent and do one kind of music - that is the death of a musician.”

Georg Solti (1912–1997) Hungarian orchestral and operatic conductor

Conductors by John L. Holmes (1988) pp 256-261 ISBN 0-575-04088-2

“Lyric poetry is a kind of poetry that's literally musical.”

Jan Zwicky (1955) Canadian philosopher

The Details interview with Jay Ruzesky (Winter 2008)

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Leo Buscaglia photo

“I'd like to be remembered for being a good, kind, loving, gentle man who attempted to live wisely, and who cared a lot.”

Leo Buscaglia (1924–1998) Motivational speaker, writer

A Magazine of People and Possibilities interview (1998)

Noam Chomsky photo

“In Somalia, we know exactly what they had to gain because they told us. The chairman of the Joint Chiefs, Colin Powell, described this as the best public relations operation of the Pentagon that he could imagine. His picture, which I think is plausible, is that there was a problem about raising the Pentagon budget, and they needed something that would be, look like a kind of a cakewalk, which would give a lot of prestige to the Pentagon. Somalia looked easy. Let's look back at the background. For years, the United States had supported a really brutal dictator, who had just devastated the country, and was finally kicked out. After he's kicked out, it was 1990, the country sank into total chaos and disaster, with starvation and warfare and all kind of horrible misery. The United States refused to, certainly to pay reparations, but even to look. By the middle of 1992, it was beginning to ease. The fighting was dying down, food supplies were beginning to get in, the Red Cross was getting in, roughly 80% of their supplies they said. There was a harvest on the way. It looked like it was finally sort of settling down. At that point, all of a sudden, George Bush announced that he had been watching these heartbreaking pictures on television, on Thanksgiving, and we had to do something, we had to send in humanitarian aid. The Marines landed, in a landing which was so comical, that even the media couldn't keep a straight face. Take a look at the reports of the landing of the Marines, it must've been the first week of December 1992. They had planned a night, there was nothing that was going on, but they planned a night landing, so you could show off all the fancy new night vision equipment and so on. Of course they had called the television stations, because what's the point of a PR operation for the Pentagon if there's no one to look for it. So the television stations were all there, with their bright lights and that sort of thing, and as the Marines were coming ashore they were blinded by the television light. So they had to send people out to get the cameramen to turn off the lights, so they could land with their fancy new equipment. As I say, even the media could not keep a straight face on this one, and they reported it pretty accurately. Also reported the PR aspect. Well the idea was, you could get some nice shots of Marine colonels handing out peanut butter sandwiches to starving refugees, and that'd all look great. And so it looked for a couple of weeks, until things started to get unpleasant. As things started to get unpleasant, the United States responded with what's called the Powell Doctrine. The United States has an unusual military doctrine, it's one of the reasons why the U. S. is generally disqualified from peace keeping operations that involve civilians, again, this has to do with sovereignty. U. S. military doctrine is that U. S. soldiers are not permitted to come under any threat. That's not true for other countries. So countries like, say, Canada, the Fiji Islands, Pakistan, Norway, their soldiers are coming under threat all the time. The peace keepers in southern Lebanon for example, are being attacked by Israeli soldiers all the time, and have suffered plenty of casualties, and they don't like it. But U. S. soldiers are not permitted to come under any threat, so when Somali teenagers started shaking fists at them, and more, they came back with massive fire power, and that led to a massacre. According to the U. S., I don't know the actual numbers, but according to U. S. government, about 7 to 10 thousand Somali civilians were killed before this was over. There's a close analysis of all of this by Alex de Waal, who's one of the world's leading specialists on African famine and relief, altogether academic specialist. His estimate is that the number of people saved by the intervention and the number killed by the intervention was approximately in the same ballpark. That's Somalia. That's what's given as a stellar example of the humanitarian intervention.”

Noam Chomsky (1928) american linguist, philosopher and activist

Responding to the question, "what did the United States have to gain by intervening in Somalia?", regarding Operation Provide Relief/Operation Restore Hope/Battle of Mogadishu.
Quotes 1990s, 1995-1999, Sovereignty and World Order, 1999

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“When I met Wittgenstein, I saw that Schlick's warnings were fully justified. But his behavior was not caused by any arrogance. In general, he was of a sympathetic temperament and very kind; but he was hypersensitive and easily irritated. Whatever he said was always interesting and stimulating and the way in which he expressed it was often fascinating. His point of view and his attitude toward people and problems, even theoretical problems, were much more similar to those of a creative artist than to those of a scientist; one might almost say, similar to those of a religious prophet or a seer. When he started to formulate his view on some specific problem, we often felt the internal struggle that occurred in him at that very moment, a struggle by which he tried to penetrate from darkness to light under an intense and painful strain, which was even visible on his most expressive face. When finally, sometimes after a prolonged arduous effort, his answers came forth, his statement stood before us like a newly created piece of art or a divine revelation. Not that he asserted his views dogmatically … But the impression he made on us was as if insight came to him as through divine inspiration, so that we could not help feeling that any sober rational comment of analysis of it would be a profanation.”

Rudolf Carnap (1891–1970) German philosopher

Rudolf Carnap, as quoted in The Philosophy of Rudolf Carnap (1963) by Paul Arthur Schilpp, p. 25, and in Ludwig Wittgenstein : The Duty of Genius (1991) by Ray Monk, p. 244

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“So, there was a girl.
What I’ve guessed, and what the history books imply, is that she was unlucky enough to have been sired by a cruel man. He beat both wife and daughter and abused them in other ways. Bright Itempas is called, among other things, the god of justice. Perhaps that was why He responded when she came into His temple, her heart full of unchildlike rage.
“I want him to die,” she said (or so I imagine). “Please Great Lord, make him die.”
You know the truth now about Itempas. He is a god of warmth and light, which we think of as pleasant, gentle things. I once thought of Him that way, too. But warmth uncooled burns; light undimmed can hurt even my blind eyes. I should have realized. We should all have realized. He was never what we wanted Him to be.
So when the girl begged the Bright Lord to murder her father, He said, “Kill him yourself.” And He gifted her with a knife perfectly suited to her small, weak child’s hands.
She took the knife home and used it that very night. The next day, she came back to the Bright Lord, her hands and soul stained red, happy for the first time in her short life. “I will love you forever,” she declared. And He, for a rare once, found Himself impressed by mortal will.
Or so I imagine.
The child was mad, of course. Later events proved this. But it makes sense to me that this madness, not mere religious devotion, would appeal most to the Bright Lord. Her love was unconditional, her purpose undiluted by such paltry considerations as conscience or doubt. It seems like Him, I think, to value that kind of purity of purpose—even though, like warmth and light, too much love is never a good thing.”

Source: The Broken Kingdoms (2011), Chapter 11 “Possession” (watercolor) (pp. 202-203)

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Akbar photo

“[The people also got busy collecting] "all kinds of exploded errors, and brought them to his Majesty, as if they were so many presents… Every doctrine and command of Islam as the prophetship, the harmony of Islam with reason… the details of the day of resurrection and judgement, all were doubted and ridiculed."”

Akbar (1542–1605) 3rd Mughal Emperor

Muntakhab-ut-Tawarikh by Abdul Qadir Badaoni, vol. II, p. 307. quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2

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Zooey Deschanel photo

“There's thieves among us
Painting the walls
All kinds of lies, and lies
I never told it all”

Zooey Deschanel (1980) American actress, musician, and singer-songwriter

"Thieves".
Volume Two (2010)

Henry James photo
Vasily Zaytsev photo
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Paul Krugman photo

“When the economy is in a depression, scarcity ceases to rule. Productive resources sit idle, so that it is possible to have more of some things without having less of others; free lunches are all around. As a result, all the usual rules of economics are stood on their head; we enter a looking-glass world in which virtue is vice and prudence is folly. Thrift hurts our future prospects; sound money makes us poorer. Moreover, that's the kind of world we have been living in for the past several years, which means that it is a kind of world that students should understand. […] Depression economics is marked by paradoxes, in which seemingly virtuous actions have perverse, harmful effects. Two paradoxes in particular stand out: the paradox of thrift, in which the attempt to save more actually leads to the nation as a whole saving less, and the less-well-known paradox of flexibility, in which the willingness of workers to protect their jobs by accepting lower wages actually reduces total employment. […] In times of depression, the rules are different. Conventionally sound policy – balanced budgets, a firm commitment to price stability – helps to keep the economy depressed. Once again, this is not normal. Most of the time we are not in a depression. But sometimes we are – and 2013, when this chapter was written, was one of those times.”

Paul Krugman (1953) American economist

“Depressions are Different”, in Robert M. Solow, ed. Economics for the Curious: Inside the Minds of 12 Nobel Laureates. 2014.

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Lee Kuan Yew photo

“Once emotions are set in motion, and men pitted against men along these unspoken lines, you will have the kind of warfare that will split the nation from top to bottom and undo Malaysia. Everybody knows it. I don't have to say it. It is the unspoken word!”

Lee Kuan Yew (1923–2015) First Prime Minister of Singapore

Lee Kuan Yew in the Parliament of Malaysia, 1965 http://www.jeffooi.com/archives/2005/11/i_went_into_act.php
1960s

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Isa Genzken photo
Walter Benjamin photo

“Every expression of human mental life can be understood as a kind of language, and this understanding, in the manner of a true method, everywhere raises new questions.”

Walter Benjamin (1892–1940) German literary critic, philosopher and social critic (1892-1940)

Jede Äußerung menschlichen Geisteslebens kann als eine Art der Sprache aufgefaßt werden, und diese Auffassung erschließt nach Art einer wahrhaften Methode überall neue Fragestellungen.
"On Language as Such and on the Language of Man" (1916), translated by E. Jephcott, in Walter Benjamin: Selected Writings, Vol. 1 (1996), p. 62

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Bert McCracken photo

“Bert is super kind, a super sweetheart, but he's pretty crazy at the same time. He's a little manic, but he definitely has a great heart and a great soul. He's just a little bit hard to hold down. Which is good. It's a great quality for a frontman.”

Bert McCracken (1982) American musician

Jeph Howard, bassist for The Used, reported in Dave Wedge (March 21, 2007) "MUSIC: The Used thrives in chaotic universe", Boston Herald.
About

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Hillary Clinton photo

“We should remember that just as a positive outlook on life can promote good health, so can everyday acts of kindness.”

Hillary Clinton (1947) American politician, senator, Secretary of State, First Lady

It Takes A Village, January 1996
White House years (1993–2000)

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Hugo Black photo

“The Establishment Clause, unlike the Free Exercise Clause, does not depend upon any showing of direct governmental compulsion and is violated by the enactment of laws which establish an official religion whether those laws operate directly to coerce nonobserving individuals or not. This is not to say, of course, that laws officially prescribing a particular form of religious worship do not involve coercion of such individuals. When the power, prestige and financial support of government is placed behind a particular religious belief, the indirect coercive pressure upon religious minorities to conform to the prevailing officially approved religion is plain. But the purposes underlying the Establishment Clause go much further than that. Its first and most immediate purpose rested on the belief that a union of government and religion tends to destroy government and to degrade religion. The history of governmentally established religion, both in England and in this country, showed that whenever government had allied itself with one particular form of religion, the inevitable result had been that it had incurred the hatred, disrespect and even contempt of those who held contrary beliefs. That same history showed that many people had lost their respect for any religion that had relied upon the support of government to spread its faith. The Establishment Clause thus stands as an expression of principle on the part of the Founders of our Constitution that religion is too personal, too sacred, too holy, to permit its "unhallowed perversion" by a civil magistrate. Another purpose of the Establishment Clause rested upon an awareness of the historical fact that governmentally established religions and religious persecutions go hand in hand. The Founders knew that only a few years after the Book of Common Prayer became the only accepted form of religious services in the established Church of England, an Act of Uniformity was passed to compel all Englishmen to attend those services and to make it a criminal offense to conduct or attend religious gatherings of any other kind-- a law which was consistently flouted by dissenting religious groups in England and which contributed to widespread persecutions of people like John Bunyan who persisted in holding "unlawful [religious] meetings... to the great disturbance and distraction of the good subjects of this kingdom...."”

Hugo Black (1886–1971) U.S. Supreme Court justice

And they knew that similar persecutions had received the sanction of law in several of the colonies in this country soon after the establishment of official religions in those colonies. It was in large part to get completely away from this sort of systematic religious persecution that the Founders brought into being our Nation, our Constitution, and our Bill of Rights with its prohibition against any governmental establishment of religion.
Writing for the court, Engel v. Vitale, 370 U.S. 421 (1962).

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Aldous Huxley photo

“There are many kinds of gods. Therefore there are many kinds of men.”

Aldous Huxley (1894–1963) English writer

“One and Many,” p. 3
Do What You Will (1928)

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Phillip Guston photo
Lois McMaster Bujold photo

“"Just what kind of noose are you offering to put round my neck, here? Is this treason?"
"Worse," Cazaril sighed. "Theology."”

Lois McMaster Bujold (1949) Science Fiction and fantasy author from the USA

Source: World of the Five Gods series, The Curse of Chalion (2000), p. 333

Carl Sagan photo

“It is a barren kind of criticism which tells you what a thing is not.”

Alfred Whitney Griswold (1906–1963) American historian

Rufus Wilmot Griswold, as quoted in Intuitions and Summaries of Thought (1862) by Christian Nestell Bovee, p. 132.
Misattributed

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Charles William Eliot photo

“Enter to grow in wisdom. / Depart to serve better thy country and thy kind.”

Charles William Eliot (1834–1926) President of Harvard

Over entrance (“Enter”) and exit (“Depart”) of Dexter gate (gift of Class of 1890) to Harvard Yard, erected 1901.
Alternatives Eliot considered included “Enter daily to grow in wisdom,” and “Depart to serve better thy country and mankind.”
Widely paraphrased as:
Enter to learn; go forth to serve.
Used by schools including Brigham Young University, Delaware State University, Tennessee State University, Keene State College, and Oakland City College.
Sometimes credited (in abbreviated form) to Margaret Sanger.
Sometimes parodied as: “Enter to learn; go forth to earn.”
Source: Enter to grow in wisdom: A tour of Harvard’s gates https://news.harvard.edu/gazette/story/2005/12/enter-to-grow-in-wisdom/, Ken Gewertz, The Harvard Gazette, December 15, 2005
Source: The Yale Book of Quotations, 2006, p. 232 https://books.google.com/books?id=ck6bXqt5shkC&pg=PA232&dq="enter+to+grow+in+wisdom"
Source: The Gates of Harvard Yard https://harvardmagazine.com/2013/07/gates-of-harvard-yard, Harvard Magazine, 2013 July 18
Source: The Gates of Harvard Yard: The Complete Story, in Words and Pictures, of a Great University’s Iconic Portals
Source: BYU not alone in using motto 'enter to learn' https://www.deseretnews.com/article/695197761/BYU-not-alone-in-using-motto-enter-to-learn.html, Tad Walch, Deseret News, August 4, 2007
Source: “Enter to Learn, Go Forth to Serve.” https://sangerpapers.wordpress.com/2010/11/30/enter-to-learn-go-forth-to-serve/, Jill Grimaldi, Margaret Sanger Papers Project, 2010-11-30

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“It is the general authority to undertake the establishment of religion through the revival of religious sciences, the establishment of the pillars of Islam, the organization of jihad and its related functions of maintenance of armies, financing the soldiers, and allocation of their rightful portions from the spoils of war, administration of justice, enforcement of [the limits ordained by Allah, including the punishment for crimes (hudud)], elimination of injustice, and enjoining good and forbidding evil, to be exercised on behalf of the Prophet… It is no mercy to them to stop at intellectually establishing the truth of Religion to them. Rather, true mercy towards them is to compel them so that Faith finds a way to their minds despite themselves. It is like a bitter medicine administered to a sick man. Moreover, there can be no compulsion without eliminating those who are a source of great harm or aggression, or liquidating their force, and capturing their riches, so as to render them incapable of posing any challenge to Religion. Thus their followers and progeny are able to enter the faith with free and conscious submission… Jihad made it possible for the early followers of Islam from the Muhajirun and the Ansar to be instrumental in the entry of the Quraysh and the people around them into the fold of Islam. Subsequently, God destined that Mesopotamia and Syria be conquered at their hands. Later on it was through the Muslims of these areas that God made the empires of the Persians and Romans to be subdued. And again, it was through the Muslims of these newly conquered realms that God actualized the conquests of India, Turkey and Sudan. In this way, the benefits of jihad multiply incessantly, and it becomes, in that respect, similar to creating an endowment, building inns and other kinds of recurring charities.… Jihad is an exercise replete with tremendous benefits for the Muslim community, and it is the instrument of jihad alone that can bring about their victory.… The supremacy of his Religion over all other religions cannot be realized without jihad and the necessary preparation for it, including the procurement of its instruments. Therefore, if the Prophet’s followers abandon jihad and pursue the tails of cows [that is, become farmers] they will soon be overcome by disgrace, and the people of other religions will overpower them.”

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

Source: Quoted in Bonney, Jihad from Qur’an to bin Laden, 101-3 Quoted from Spencer, Robert (2018). The history of Jihad: From Muhammad to ISIS.
Source: Shah Waliullah Dehlawi: in: Muhammad Al-Ghazali, Socio-political Thought of Shah Wali Allah. (Also quoted in Jihād: From Qur’ān to bin Laden by Richard Bonney. Palgrave Macmillan, 2004. also in Spencer, Robert in The history of Jihad: From Muhammad to ISIS, 2018.)

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