Henry Flynt: "Essay: Concept Art." (1961) In: La Monte Young (ed.) An Anthology, 1963.
Quoted in: Charlotte Gray. Mother Teresa: Her Mission to Serve God by Caring for the Poor. G. Stevens, (1988), p. 53
1980s
from the book Blue Star Love by By Maia Chrystine Nartoomid. http://safehaven.0catch.com/quotes.htm,originally
CinemaBlendInterview: Michelle Rodriguez Talks Technology And Aliens In Battle: Los Angeles 11 March 2011 http://www.cinemablend.com/new/Interview-Michelle-Rodriguez-Talks-Technology-And-Aliens-In-Battle-Los-Angeles-23609.html
Baptismal Regeneration (1864) http://www.spurgeon.org/sermons/0573.htm
1964 Memorial Edition, p. 265 http://www.jfklibrary.org/Research/Research-Aids/Ready-Reference/JFK-Quotations/Profiles-in-Courage-quotations.aspx
Pre-1960, Profiles in Courage (1956)
1. America's Search for a Public Philosophy
Public Philosophy (2005)
Politics and the English Language (1946)
Written of her experience with actress Marilyn Monroe in a letter to the American author, Fleur Cowles Meyer, in 1961. As quoted in Fragments, by Stanley Buchthal and Bernard Comment (2010)
Anthony Hopkins on the secret of his spooky success: ‘I like to act like a submarine’ https://herocomplex.latimes.com/uncategorized/anthony-hopkins-on-the-secret-of-his-spooky-success-i-like-to-act-like-a-submarine/ (February 11, 2010)
Tract 83 http://anglicanhistory.org/tracts/tract83.html (29 June 1838).
“Lea Michele: From Gleek to Do-Gooder,” interview with Shape (July 2012) http://www.shape.com/celebrities/interviews/lea-michele-gleek-do-gooder.
"Politics and the English Language" (1946)
Context: The word Fascism has now no meaning except in so far as it signifies "something not desirable". The words democracy, socialism, freedom, patriotic, realistic, justice have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using that word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way. That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different. Statements like Marshal Petain was a true patriot, The Soviet press is the freest in the world, The Catholic Church is opposed to persecution, are almost always made with intent to deceive. Other words used in variable meanings, in most cases more or less dishonestly, are: class, totalitarian, science, progressive, reactionary, bourgeois, equality.
Paris Review interview (1956)
Context: I don’t search for exactitude in portraying people. I try to give to imaginary people a kind of veracity. It would bore me to death to put into my novels the people I know. It seems to me that there are two kinds of trickery: the “fronts” people assume before one another’s eyes, and the “front” a writer puts on the face of reality.
As quoted in Worldwide Laws of Life : 200 Eternal Spiritual Principles (1998) by John Templeton, p. 448
1990s
Context: Spread love everywhere you go; first of all in your house. Give love to your children, to your wife or husband, to a next door neighbor. Let no one ever come to you without leaving better and happier. Be the living expression of God's kindness; kindness in your face, kindness in your eyes, kindness in your smile.
“He is a kind of psychic journalist, even when he's great.”
Paris Review (Summer 1966)
Context: A playwright … is … the litmus paper of the arts. He's got to be, because if he isn't working on the same wave length as the audience, no one would know what in hell he was talking about. He is a kind of psychic journalist, even when he's great.
Vol 2, Ch. 25 "Has History any Meaning?" Variant: There is no history of mankind, there are only many histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world.
The Open Society and Its Enemies (1945)
Context: There is no history of mankind, there is only an indefinite number of histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world. But this, I hold, is an offence against every decent conception of mankind. It is hardly better than to treat the history of embezzlement or of robbery or of poisoning as the history of mankind. For the history of power politics is nothing but the history of international crime and mass murder (including it is true, some of the attempts to suppress them). This history is taught in schools, and some of the greatest criminals are extolled as heroes.
1880s, 1880, Letter to Theo (Cuesmes, July 1880)
Context: People are often unable to do anything, imprisoned as they are in I don't know what kind of terrible, terrible, oh such terrible cage.
I do know that there is a release, the belated release. A justly or unjustly ruined reputation, poverty, disastrous circumstances, misfortune, they all turn you into a prisoner. You cannot always tell what keeps you confined, what immures you, what seems to bury you, and yet you can feel those elusive bars, railings, walls. Is all this illusion, imagination? I don't think so. And then one asks: My God! will it be for long, will it be for ever, will it be for eternity?
“We live in a world ruled by fictions of every kind”
mass merchandising, advertising, politics conducted as a branch of advertising, the instant translation of science and technology into popular imagery, the increasing blurring and intermingling of identities within the realm of consumer goods, the preempting of any free or original imaginative response to experience by the television screen. We live inside an enormous novel. For the writer in particular it is less and less necessary for him to invent the fictional content of his novel. The fiction is already there. The writer's task is to invent the reality.
"Introduction" to the French edition (1974) of Crash (1973); reprinted in Re/Search no. 8/9 (1984)
Crash (1973)
Rousseau's Theory of the State (1873)
Context: We … have humanity divided into an indefinite number of foreign states, all hostile and threatened by each other. There is no common right, no social contract of any kind between them; otherwise they would cease to be independent states and become the federated members of one great state. But unless this great state were to embrace all of humanity, it would be confronted with other great states, each federated within, each maintaining the same posture of inevitable hostility. War would still remain the supreme law, an unavoidable condition of human survival.
Every state, federated or not, would therefore seek to become the most powerful. It must devour lest it be devoured, conquer lest it be conquered, enslave lest it be enslaved, since two powers, similar and yet alien to each other, could not coexist without mutual destruction.
The State, therefore, is the most flagrant, the most cynical, and the most complete negation of humanity. It shatters the universal solidarity of all men on the earth, and brings some of them into association only for the purpose of destroying, conquering, and enslaving all the rest. It protects its own citizens only; it recognises human rights, humanity, civilisation within its own confines alone. Since it recognises no rights outside itself, it logically arrogates to itself the right to exercise the most ferocious inhumanity toward all foreign populations, which it can plunder, exterminate, or enslave at will. If it does show itself generous and humane toward them, it is never through a sense of duty, for it has no duties except to itself in the first place, and then to those of its members who have freely formed it, who freely continue to constitute it or even, as always happens in the long run, those who have become its subjects. As there is no international law in existence, and as it could never exist in a meaningful and realistic way without undermining to its foundations the very principle of the absolute sovereignty of the State, the State can have no duties toward foreign populations. Hence, if it treats a conquered people in a humane fashion, if it plunders or exterminates it halfway only, if it does not reduce it to the lowest degree of slavery, this may be a political act inspired by prudence, or even by pure magnanimity, but it is never done from a sense of duty, for the State has an absolute right to dispose of a conquered people at will.
This flagrant negation of humanity which constitutes the very essence of the State is, from the standpoint of the State, its supreme duty and its greatest virtue. It bears the name patriotism, and it constitutes the entire transcendent morality of the State. We call it transcendent morality because it usually goes beyond the level of human morality and justice, either of the community or of the private individual, and by that same token often finds itself in contradiction with these. Thus, to offend, to oppress, to despoil, to plunder, to assassinate or enslave one's fellowman is ordinarily regarded as a crime. In public life, on the other hand, from the standpoint of patriotism, when these things are done for the greater glory of the State, for the preservation or the extension of its power, it is all transformed into duty and virtue. And this virtue, this duty, are obligatory for each patriotic citizen; everyone is supposed to exercise them not against foreigners only but against one's own fellow citizens, members or subjects of the State like himself, whenever the welfare of the State demands it.
This explains why, since the birth of the State, the world of politics has always been and continues to be the stage for unlimited rascality and brigandage, brigandage and rascality which, by the way, are held in high esteem, since they are sanctified by patriotism, by the transcendent morality and the supreme interest of the State. This explains why the entire history of ancient and modern states is merely a series of revolting crimes; why kings and ministers, past and present, of all times and all countries — statesmen, diplomats, bureaucrats, and warriors — if judged from the standpoint of simple morality and human justice, have a hundred, a thousand times over earned their sentence to hard labour or to the gallows. There is no horror, no cruelty, sacrilege, or perjury, no imposture, no infamous transaction, no cynical robbery, no bold plunder or shabby betrayal that has not been or is not daily being perpetrated by the representatives of the states, under no other pretext than those elastic words, so convenient and yet so terrible: "for reasons of state."
I Corinthians Ch. 13 (KJV) The word "Charity" is here used as a translation of the Latin Caritas, and the original Greek Agape, which were words for "Love", and used to denote the highest and most self-transcending forms of Love.
Variants: Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.
Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.
Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.
When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
And now abide faith, hope, love, these three; but the greatest of these is love.
I Corinthians Ch. 13 (NKJV)
If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. And if I have the gift of prophesy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.
Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes in all things, hopes all things, endures all things.
Love never fails. If there are prophecies, they will be brought to nothing; if tounges, they will cease; if knowledge, it will be brought to nothing. For we know partially and we prophesy partially, but when the perfect comes, the partial will pass away. When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things. At present, we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known. So faith, hope, love remain, these three; but the greatest of these is love.
1 Corinthians Ch. 13 (NASB)
Now, there remain faith, hope, love, these three; but the greatest of these is love.
1 Corinthians 13:13, New World Translation http://www.watchtower.org/e/bible/1co/chapter_013.htm
First Epistle to the Corinthians
Context: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.
A part of this passage appeared in The Best Loved Poems of the American People (1936) with the title "Friendship":
A Life for a Life (1859)
Context: Thus ended our little talk: yet it left a pleasant impression. True, the subject was strange enough; my sisters might have been shocked at it; and at my freedom in asking and giving opinions. But oh! the blessing it is to have a friend to whom one can speak fearlessly on any subject; with whom one's deepest as well as one's most foolish thoughts come out simply and safely. Oh, the comfort — the inexpressible comfort of feeling safe with a person — having neither to weigh thoughts nor measure words, but pouring them all right out, just as they are, chaff and grain together; certain that a faithful hand will take and sift them, keep what is worth keeping, and then with the breath of kindness blow the rest away.
Somebody must have done a good deal of the winnowing business this afternoon; for in the course of it I gave him as much nonsense as any reasonable man could stand...
Philosophical Essay on Probabilities (1902)
Context: The theory of chance consists in reducing all the events of the same kind to a certain number of cases equally possible, that is to say, to such as we may be equally undecided about in regard to their existence, and in determining the number of cases favorable to the event whose probability is sought.<!--p.6
Source: On War (1832), Book 1, Chapter 1, Section 3, Paragraph 1.
Context: Kind-hearted people might of course think there was some ingenious way to disarm or defeat the enemy without too much bloodshed, and might imagine this is the true goal of the art of war. Pleasant as it sounds, it is a fallacy that must be exposed: War is such a dangerous business that mistakes that come from kindness are the very worst.
Source: "La Commune de Paris et la notion de l'état" (The Commune of Paris and the notion of the state) http://libcom.org/library/paris-commune-mikhail-bakunin as quoted in Noam Chomsky: Notes on Anarchism (1970) http://pbahq.smartcampaigns.com/node/222
Context: I am a fanatic lover of liberty, considering it as the unique condition under which intelligence, dignity and human happiness can develop and grow; not the purely formal liberty conceded, measured out and regulated by the State, an eternal lie which in reality represents nothing more than the privilege of some founded on the slavery of the rest; not the individualistic, egoistic, shabby, and fictitious liberty extolled by the School of J.-J. Rousseau and other schools of bourgeois liberalism, which considers the would-be rights of all men, represented by the State which limits the rights of each — an idea that leads inevitably to the reduction of the rights of each to zero. No, I mean the only kind of liberty that is worthy of the name, liberty that consists in the full development of all the material, intellectual and moral powers that are latent in each person; liberty that recognizes no restrictions other than those determined by the laws of our own individual nature, which cannot properly be regarded as restrictions since these laws are not imposed by any outside legislator beside or above us, but are immanent and inherent, forming the very basis of our material, intellectual and moral being — they do not limit us but are the real and immediate conditions of our freedom.
Sermon 38 "A Caution against Bigotry http://www.ccel.org/ccel/wesley/sermons.v.xxxviii.html
Sermons on Several Occasions (1771)
Context: In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.
O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.
I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another’s not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him.
When asked if music has a meaning
Dick Cavett interview (1969)
Context: Definitely, and it's getting more spiritual. Pretty soon I believe people will have to rely on music to get some kind of peace of mind, or satisfaction, or direction, actually. More so than politics, the big ego scene. You know it's an art of words... Meaning nothing. Therefore you will have to get an earthier substance, like music or the arts.
Quoted in "Connected by a Thread: Arts Territory Exchange Residency in Sustainable Practice" by Gudrun Filipska, CSPA Quarterly periodical (January 25, 2019) http://www.sustainablepractice.org/2019/01/25/connected-by-a-thread/.
This is a variant or paraphrase of The Paradoxical Commandments, by Kent M. Keith, student activist, first composed in 1968 as part of a booklet for student leaders, which had hung on the wall of Mother Teresa's children's home in Calcutta, India, and have sometimes become misattributed to her. The version posted at his site http://www.paradoxicalcommandments.com begins:
Misattributed
Source: Keep the Aspidistra Flying (1936), Ch. 1
I was shocked as we'd had the best, you know, turkey, ham, steak, everything. She said that it was near the first and they'd run out of money so they just had meat loaf. It hurt me. and so, I ate meat loaf for about eight months, every night, so I'd remember where I came from and to remind me of how many people were unable to have what I did. It was kind of a penance...
originally from the book Blue Star Love by By Maia Chrystine Nartoomid. http://safehaven.0catch.com/quotes.htm,
There are many other options of organization for the future than those typically discussed today... In order to accomplish this task one must be free of bias and nationalism, and reflect those qualities in the design of policies. How would you approach that? This is a difficult project requiring input from many disciplines.
Source: Designing the Future (2007), p. 6-7
"Feminism: An Agenda" (1983)
Letters from a War Zone: Writings 1976-1987
He chooses work for every creature which will be delightful to them, if they do it simply and humbly. He gives us always strength enough, and sense enough, for what He wants us to do; if we either tire ourselves, or puzzle ourselves, it is our own fault. And we may always be sure, whatever we are doing, that we cannot be pleasing Him, if we are not happy ourselves.
P. 123
Dictionary of Burning Words of Brilliant Writers (1895)
Letter to Leonard Moore (19 November 1932)
Source: The Collected Essays, Journalism & Letters, George Orwell: An Age Like This, 1920–1940, Editors: Sonia Orwell, Ian Angus. p. 106.
In an 1987 interview, "Aluminum Cucumbers" http://russiantumble.com/tag/viktortsoi/ (7 November 2012)
Marcelo H. del Pilar to the women of Bulacan (1889)
“You can never do a kindness too soon, for you never know how soon it will be too late.”
Culture
1860s, The Conduct of Life (1860)
Variant: You cannot do a kindness too soon, for you never know how soon it will be too late.
“The artist is not a different kind of person, but every person is a different kind of artist.”
“It's a kindness that the mind can go where it wishes.”
Source: The Poems of Exile: Tristia and the Black Sea Letters
Source: Tempt Me at Twilight
“When we stop opposing reality, action becomes simple, fluid, kind, and fearless.”
Source: The Cat Who Came for Christmas
“I've learned…. That being kind is more important than being right.”
Source: Live and Learn and Pass It On, Volume II: People Ages 5 to 95 Share What They've Discovered About Life, Love, and Other Good Stuff
As quoted in How They Succeeded (1901) by Orison Swett Marden
Context: I do not think that there is any other quality so essential to success of any kind as the quality of perseverance. It overcomes almost everything, even nature.
“I hated myself for going, why couldn't I be the kind of person who stays?”
Source: Extremely Loud and Incredibly Close
Trotzky's Diary in Exile — 1935 (1958)
Source: Diary in Exile, 1935
Source: Professor Stewart's Cabinet of Mathematical Curiosities
Source: The Importance of Being Earnest
Source: Beauty for Ashes: Receiving Emotional Healing
Source: The Sense of an Ending
“… of all the kinds of decay in this world, decadent purity is the most malignant.”
Source: Confessions of a Mask
“What I really wanted was every kind of life, and the writer’s life seemed the most inclusive.”
“I think there's just one kind of folks. Folks.”
Pt. 2, ch. 23
Jean Louise (Scout) Finch
Source: To Kill a Mockingbird (1962)
“You said you were going for a walk!? What kind of walk takes six hours?"
"A long one?”
Source: City of Glass
“Cats are a mysterious kind of folk.”
Source: The Importance of Being Earnest and Other Plays
“The most dangerous kind of person… is one who is afraid of his own shadow.”
Source: A Scanner Darkly
"Susan Sontag Finds Romance" http://www.nytimes.com/1992/08/02/books/booksspecial/sontag-romance.html?ex=1168146000&en=d224e29f399a3317&ei=5070, interview with by Leslie Garis, The New York Times (2 August 1992)
“One can never pay in gratitude; one can only pay "in kind" somewhere else in life.”
North to the Orient (1935) Ch. 19
“There are so many different kinds of stupidity, and cleverness is one of the worst.”
Source: The Magic Mountain
