Quotes about lack

page 17

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 92 -->
Context: Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one's ego and situate it in relation to thought in general. And in order to become conscious of one's ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child.

Preface to the Preface
Preface to The Right To Be Greedy (1983 edition)
Context: I was coming from the New Left of the 60’s, but I was increasingly disgruntled with the left of the 70’s. It retained or exaggerated all the faults of the 60’s left (such as current-events myopia, theoretical incoherence, historical amnesia and — especially — the cult of the victim) while denying or diminishing its merits, among them a sense of revolution against the totality, a sense of verve and vitality, and a sense of humor. The left demanded more sacrifice and promised less satisfaction, as if there was not already too much sacrifice and too little satisfaction. I began to wonder whether the failure of the left to root itself in a substantial social base, or even to hold on to much of what base it once had (mostly on campus, and among the intelligentsia, and in the counter-culture), might not in part derive from its own deficiencies, and not only from government repression and manipulation. Maybe the leftists were not so smart or the masses so stupid after all. Guilt-tripping might not go over very well with ordinary people who know they are too powerless to be too guilty of anything. Demands for sacrifice lack appeal for those who have already sacrificed, and been sacrificed, too much and for too long. The future promised by the left looked to be — at worst, even worse — and at best, not noticeably better than the status quo. Why rush to the barricades or, for that matter, why even bother to vote?

Native Son (1940)

Teaching as a Subversive Activity (1969)
Context: A variation of the "photographic" effect of language consists of how blurred the photograph is. "Blurring" occurs as a result of general class names, rendering distinctions among members of the class less visible. One of the most common manifestations of the lack of this kind of semantic awareness can be found in what is called "prejudice": a response to an individual is predetermined because the name of the class in which the person is included is prejudiced negatively. The most obvious and ordinary remark made in cases of this kind, "They are all alike," makes the point clear.

Love – That’s All Cary Grant Ever Thinks About (1964)
Context: It always amazes me that those who fight for the luxuries of life, are the first to resent those who have them. Also, people seek targets for whatever hurts them, especially their own lack of success. Personally, I regard every knock as a boost.

Source: Letters and Papers from Prison (1967; 1997), Who Stands Fast?, p. 4.
Context: The great masquerade of evil has played havoc with all our ethical concepts. For evil to appear disguised as light, charity, historical necessity or social justice is quite bewildering to anyone brought up on our traditional ethical concepts, while for the Christian who bases his life on the Bible, it merely confirms the fundamental wickedness of evil. The "reasonable" people's failure is obvious. With the best intentions and a naive lack of realism, they think that with a little reason they can bend back into position the framework that has got out of joint. In their lack of vision they want to do justice to all sides, and so the conflicting forces wear them down with nothing achieved. Disappointed by the world's unreasonableness, they see themselves condemned to ineffectiveness; they step aside in resignation or collapse before the stronger party.
Still more pathetic is the total collapse of moral fanaticism. Fanatics think that their single-minded principles qualify them to do battle with the powers of evil; but like a bull they rush at the red cloak instead of the person who is holding it; they exhaust themselves and are beaten. They get entangled in non-essentials and fall into the trap set by cleverer people.

Also translated as: It is not because things are difficult that we do not dare, but because we do not dare, things are difficult.
Letter CIV, verse 26
Epistulae Morales ad Lucilium (Moral Letters to Lucilius)
Context: But how much more highly do I think of these men! They can do these things, but decline to do them. To whom that ever tried have these tasks proved false? To what man did they not seem easier in the doing? Our lack of confidence is not the result of difficulty. The difficulty comes from our lack of confidence.

From a letter to Harold Preece (c. December 1928)
Letters
Context: I could name all day, those women I deem great in Greece alone and the records would scarcely be complete. And what of Joan of Arc and Emma Goldman? Kate Richards O’Hare and Sarah Bernhardt? Katherine the Great and Elizabeth Barrett Browning? H. D. and Sara Teasdale? Isibella of Spain who pawned her gems that Columbus might sail, and Edna St. Vincent Millay? And that queen, Marie, I think her name was, of some small province - Hungary I believe - who fought Prussia and Russia so long and so bitterly. And Rome – oh, the list is endless there, also - most of them were glorified harlots but better be a glorified harlot than a drab and moral drone, such as the text books teach us woman should be. Woman have always been the inspiration of men, and just as there are thousands of unknown great ones among men, there have been countless women whose names have never been blazoned across the stars, but who have inspired men on to glory. And as for their fickleness – as long as men write the literature of the world, they will rant about the unfaithfulness of the fair sex, forgetting their own infidelities. Men are as fickle as women. Women have been kept in servitude so long that if they lack in discernment and intellect it is scarcely their fault.

“Relativism and the Use of Language,” pp. 124-126.
Language is Sermonic (1970)
Context: One type of critic today tends to attack language as a means of communication on this very ground — the ground that words are conventional in their meaning and are therefore falsifying. The point of the criticism is that a convention is something abstracted and, therefore, untrue, a generalized sign of the thing itself, which we use because we are unable or unwilling to render the thing in itself in its fullness. A word in this conception is nothing but a stereotype, and “stereotype” is here an expression of disparagement, because it is felt that “typing” anything that is real distorts the thing by presenting it in something less than its full individuality and concreteness. Let us suppose that I make reference to a tree standing in my yard. The term “tree” does not designate the object with any degree of particularity. It does not tell whether the tree is young or old, low or tall, an oak, pine, or maple. The term is, therefore, merely a utility symbol, which I employ in communicating because in my laziness or incompetence I cannot find a fuller and more individualizing way of expressing this tree. If I were really communicating, the argument goes, I would reject the falsifying stereotype and produce something more nearly like the picture of the tree. But if the analysis I have offered earlier is correct, these critics are beginning at the wrong end. They are assuming that individual real objects are carriers of meaning, that the meaning is found in them as redness is found in an apple, and that it ought to be expressed with the main object of fidelity to the particular. What they overlook is that meaning does not exist in this sense, that it is something that we create for purposes of cognition and communication, and that the ideal construct has the virtue of its ideality. Hence it appears that they misconceive the function of the word as conventional sign or “typifier.” For if it is true that the word conveys something less than the fullness of the thing signified, it is also true that it conveys something more. A word in this role is a generalization. the value of a generalization is that while it leaves out the specific feature that are of the individual or of the moment, it expresses features that are general to a class and may be lacking or imperfect in the single instance.

On Winter Light, Jonas Sima interview <!-- pages 173-174 -->
Bergman on Bergman (1970)
Context: We drove about, looking for churches, my father and I. My father, as you probably know, was a clergyman — he knew all the Uppland churches like the back of his hand. We went to morning services in variouis places and were deeply impressed by the spiritual poverty of these churches, by the lack of any congregation and the miserable spiritual status of the clergy, the poverty of their sermons, and the nonchalance and indifference of the ritual.
In one church, I remember — and I think it has a great deal to do with the end of the film — Father and I were sitting together. My father had already been retired for many years, and was old and frail.... Just before the bell begins to toll, we hear a car outside, a shining Volvo: the clergyman climbs out hurriedly, and there is a faint buzz from the vestry, and then the clergyman appears before he ought to — when the bell stops, that is — and says he feels very poorly and that he's talked to the rector and the rector has said he can use an abbrviated form of the service and drop the part at the altar. So there would be just one psalm and a sermon and another psalm. And goes out. Whereon my father, furious, began hammering on the pew, got to his feet and marched out into the vestry, where a long mumbled conversation ensued; after which the churchwarden also went in, then someone ran up the organ gallery to fetch the organist, after which the churchwarden came out and announced that there would be a complete service after all. My father took the service at the altar, but at the beginning and the end.
In some way I feel the end of the play was influenced by my father's intervention — that at all costs one must do what it is one's duty to do, particularly in spiritual contexts. Even if it can seem meaningless.

Journal entry (28 March 1959)
Working and Thinking on the Waterfront (1969)
Context: The significant point is that people unfit for freedom — who cannot do much with it — are hungry for power. The desire for freedom is an attribute of a "have" type of self. It says: leave me alone and I shall grow, learn, and realize my capacities. The desire for power is basically an attribute of a "have-not" type of self. If Hitler had had the talents and the temperament of a genuine artist, if Stalin had had the capacity to become a first-rate theoretician, if Napoleon had had the makings of a great poet or philosopher they would hardly have developed the all-consuming lust for absolute power.
Freedom gives us a chance to realize our human and individual uniqueness. Absolute power can also bestow uniqueness: to have absolute power is to have the power to reduce all the people around us to puppets, robots, toys, or animals, and be the only man in sight. Absolute power achieves uniqueness by dehumanizing others.
To sum up: Those who lack the capacity to achieve much in an atmosphere of freedom will clamor for power.

"You're With Stupid Now" · 2008 performance https://www.youtube.com/watch?v=SjwfNAYdBVQ
Song lyrics, I'm with Stupid (1995)
Context: I don't know how to break the news, but
It's pretty clear you'll be asked to choose between
What you lack and what you excuse
In this tug of war
You can't say that they didn't warn you
Though you'd rather that they just ignore you
Cause your devices are not working for you anymore What you want, you don't know
You're with stupid now

“Though Control in the USA: The Case of the Middle East,” Index on Censorship, July/August 1986, quoted in John H. George, Be Reasonable: Selected Quotations for Inquiring Minds, Prometheus Books, 1994 p. 64
Quotes 1960s-1980s, 1980s
Context: From a comparative perspective, the United States is unusual if not unique in the lack of restraints on freedom of expression. It is also unusual in the range and effectiveness of methods employed to restrain freedom of thought... Where the voice of the people is heard, elite groups must insure their voice says the right things… The less the state is able to employ violence in the defense of the interest of the elite groups that effectively dominate it, the more it becomes necessary to devise techniques of ‘manufacture of consent’… Where obedience is guaranteed by violence, rulers may tend towards a ‘behaviourist’ conception; it is enough that people obey; what they think does not matter too much. Where the state lacks means of coercion, it is important to control what people think.

Prostitution, Trafficking, and Cultural Amnesia (2006)
Context: U. S. prostitution can be understood in the context of the cultural normalization of prostitution as a glamorous and wealth-producing “job” for girls who lack emotional support, education, and employment opportunities. The sexual exploitation of children and women in prostitution is often indistinguishable from incest, intimate partner violence, and rape.

"The Evolution of Chastity" (February 1934), as translated in Toward the Future (1975) edited by by René Hague, who also suggests "space" as an alternate translation of "the ether."
Variants:
"One day after mastering the winds, the waves, the tides and gravity" — after all the scientific and technological achievements — "we shall harness for God the energies of love. And then, for the second time in the history of the world, man will have discovered fire."
As quoted by R. Sargent Shriver, Jr. in his speech accepting the nomination as the Democratic candidate for vice president, in Washington, D. C. (8 August 1972); this has sometimes been published as if Shriver's interjection "after all the scientific and technological achievements" were part of the original statement, as in The New York Times (9 August 1972), p. 18
What paralyzes life is lack of faith and lack of audacity. The difficulty lies not in solving problems but identifying them.
As translated in The The Ignatian Tradition (2009) edited by Kevin F. Burke, Eileen Burke-Sullivan and Phyllis Zagano, p. 86
Love is the only force which can make things one without destroying them. … Some day, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love, and then, for the second time in the history of the world, man will have discovered fire.
As quoted in Seed Sown : Theme and Reflections on the Sunday Lectionary Reading (1996) by Jay Cormier, p. 33
The day will come when, after harnessing space, the winds, the tides, gravitation, we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, humanity will have discovered fire.
As quoted in Fire of Love : Encountering the Holy Spirit (2006) by Donald Goergen, p. 92
The day will come when, after harnessing space, the winds, the tides, gravitation, we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, man will have discovered fire.
As quoted in Read for the Cure (2007) by Eileen Fanning, p. v
Context: What paralyzes life is lack of faith and lack of audacity. The difficulty lies not in solving problems but expressing them. And so we cannot avoid this conclusion: it is biologically evident that to gain control of passion and so make it serve spirit must be a condition of progress. Sooner or later, then, the world will brush aside our incredulity and take this step : because whatever is the more true comes out into the open, and whatever is better is ultimately realized. The day will come when, after harnessing the ether, the winds, the tides, gravitation, we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, man will have discovered fire.

"The Tucson Zoo", p. 10
The Medusa and the Snail: More Notes of a Biology Watcher (1979)
Context: Everyone says, stay away from ants. They have no lessons for us; they are crazy little instruments, inhuman, incapable of controlling themselves, lacking manners, lacking souls. When they are massed together, all touching, exchanging bits of information held in their jaws like memoranda, they become a single animal. Look out for that. It is a debasement, a loss of individuality, a violation of human nature, an unnatural act.
Sometimes people argue this point of view seriously and with deep thought. Be individuals, solitary and selfish, is the message. Altruism, a jargon word for what used to be called love, is worse than weakness, it is sin, a violation of nature. Be separate. Do not be a social animal. But this is a hard argument to make convincingly when you have to depend on language to make it. You have to print out leaflets or publish books and get them bought and sent around, you have to turn up on television and catch the attention of millions of other human beings all at once, and then you have to say to all of them, all at once, all collected and paying attention: be solitary; do not depend on each other. You can’t do this and keep a straight face.

Section 1 : Give Responsibility to Vitally Necessary Work!
Variant translation: Work democracy introduces into liberal thinking a decisive new insight: the working masses who carry the burden of social existence are not conscious of their social responsibility. Nor are they — as the result of thousands of years of suppression of rational thinking, of the natural love function and of the scientific comprehension of living functioning — capable of the responsibility for their own freedom. Another insight contributed by work democracy is the finding that politics is in itself and of necessity unscientific: it is an expression of human helplessness, impoverishment and suppression.
The Mass Psychology of Fascism (1933), Ch. 10 : Work Democracy
Context: Work-democracy adds a decisive piece of knowledge to the scope of ideas related to freedom. The masses of people who work and bear the burden of social existence on their shoulders neither are conscious of their social responsibility nor are they capable of assuming the responsibility for their own freedom. This is the result of the century-long suppression of rational thinking, the natural functions of love, and scientific comprehension of the living. Everything related to the emotional plague in social life can be traced back to this incapacity and lack of consciousness. It is work-democracy's contention that, by its very nature, politics is and has to be unscientific, i. e., that it is an expression of human helplessness, poverty, and suppression.

Book II, Chapter 3, p. 210 (See also: Karl Polanyi)
The Origin of Consciousness in the Breakdown of the Bicameral Mind (1976)
Context: Such trade was not, however, a true market. There were no prices under the pressures of supply and demand, no buying and selling, and no money. It was trade in the sense of equivalences established by divine decree. There is a complete lack of reference to business profits or loss in any of the cuneiform tablets that have been so far translated.

First published in the "Movie Answer Man" column (25 July 2004) http://rogerebert.suntimes.com/apps/pbcs.dll/article?AID=/20040725/ANSWERMAN/407250305
Context: Many moviegoers and video viewers say they do not "like" black and white films. In my opinion, they are cutting themselves off from much of the mystery and beauty of the movies.
Black and white is an artistic choice, a medium that has strengths and traditions, especially in its use of light and shadow. Moviegoers of course have the right to dislike b&w, but it is not something they should be proud of. It reveals them, frankly, as cinematically illiterate.
I have been described as a snob on this issue. But snobs exclude; they do not include. To exclude b&w from your choices is an admission that you have a closed mind, a limited imagination, or are lacking in taste.

1860s, Our Composite Nationality (1869)
Context: The policy of keeping the Indians to themselves, has kept the tomahawk and scalping knife busy upon our borders, and has cost us largely in blood and treasure. Our treatment of the negro has lacked humanity and filled the country with agitation and ill-feeling, and brought the nation to the verge of ruin. Before the relations of those two races are satisfactorily settled, and in despite of all opposition, a new race is making its appearance within our borders, and claiming attention. It is estimated that not less than one hundred thousand Chinamen are now within the limits of the United States. Several years ago every vessel, large or small, of steam or of sail, bound to our Pacific coast and hailing from the Flowery kingdom, added to the number and strength of this new element of our population.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 78

Source: Nationalism and Culture (1937), Ch. 15 "Nationalism — A Political Religion"
Context: The growth of technology at the expense of human personality, and especially the fatalistic submission with which the great majority surrender to this condition, is the reason why the desire for freedom is less alive among men today and has with many of them given place completely to a desire for economic security. This phenomenon need not appear so strange, for our whole evolution has reached a stage where nearly every man is either ruler or ruled; sometimes he is both. By this the attitude of dependence has been greatly strengthened, for a truly free man does not like to play the part of either the ruler or the ruled. He is, above all, concerned with making his inner values and personal powers effective in a way as to permit him to use his own judgment in all affairs and to be independent in action. Constant tutelage of our acting and thinking has made us weak and irresponsible; hence, the continued cry for the strong man who is to put an end to our distress. This call for a dictator is not a sign of strength, but a proof of inner lack of assurance and of weakness, even though those who utter it earnestly try to give themselves the appearance of resolution. What man most lacks he most desires. When one feels himself weak he seeks salvation from another's strength; when one is cowardly or too timid to move one's own hands for the forging of one's fate, one entrusts it to another. How right was Seume when he said: "The nation which can only be saved by one man and wants to be saved that way deserves a whipping!"

All the Trouble in the World (1994)

Source: Man’s Search for Himself (1953), p. 180
Context: We define religion as the assumption that life has meaning. Religion, or lack of it, is shown not in some intellectual or verbal formulations but in one's total orientation to life. Religion is whatever the individual takes to be his ultimate concern. One's religious attitude is to be found at that point where he has a conviction that there are values in human existence worth living and dying for.

Holidays in Hell (1989)

Book III, lines 445–458 (tr. W. E. Leonard)
De Rerum Natura (On the Nature of Things)

The New Hugo Winners: Award-winning Science Fiction Stories Vol. 1 (1989)<!-- Afterword to "Speech Sounds" -->, p. 215
General sources
Context: We are meant to know, or we are amoebae.
Suppose that we are wise enough to learn and know — and yet not wise enough to control our learning and knowledge, so that we use it to destroy ourselves?
Even if that is so, knowledge remains better than ignorance. It is better to know — even if the knowledge endured only for the moment that comes before destruction — than to gain eternal life at the price of a dull and swinish lack of comprehension of a universe that swirls unseen before us in all its wonder. That was the choice of Achilles, and it is mine, too.

Statement (1853) as quoted in Andrew Johnson, Plebeian and Patriot (1928) by Robert Watson Winston.
Quote
Context: There are some who lack confidence in the integrity and capacity of the people to govern themselves. To all who entertain such fears I will most respectfully say that I entertain none... If a man is not capable, and is not to be trusted with the government of himself, is he to be trusted with the government of others... Who, then, will govern? The answer must be, Man — for we have no angels in the shape of men, as yet, who are willing to take charge of our political affairs.

Source: Life and Letters of General Thomas J. Jackson (1891), Ch. 22 : The Last Happy Days — Chancellorsville — 1863, p. 429
Context: We must make this campaign an exceedingly active one. Only thus can a weaker country cope with a stronger; it must make up in activity what it lacks in strength. A defensive campaign can only be made successful by taking the aggressive at the proper time. Napoleon never waited for his adversary to become fully prepared, but struck him the first blow.

TIME interview (1977)
Context: Just look at the scores of thousands of housing tracts in this country, where only parents and children live. Think of the impact on these children who will grow up without close proximity to grandparents. There are certain things that a grandmammy or a granddaddy can do for a child that no one else can. It's sort of like Stardust — the relationship between grandparents and children. The lack of this for many children has to have a negative impact on society. The edges of these children are a little sharper for the lack of it. … I tell young people to go to the oldest members of their family and get as much oral history as possible. Many grandparents carry three or four generations of history in their heads but don't talk about it because they have been ignored. And when the young person starts doing this, the old are warmed to the cockles of their souls and will tell a grandchild everything they can muster.

Journal entry (22 February1959, 8:15 P.M.)
Working and Thinking on the Waterfront (1969)
Context: There is, for instance, the fact that there is a greater readiness to work in a society with a high standard of living than in one with a low standard. We are more ready to strive and work for superfluities than for necessities. People who are clear-sighted, undeluded, and sober-minded will not go on working once their reasonable needs are satisfied. A society that refuses to strive for superfluities is likely to end up lacking in necessities. The readiness to work springs from trivial, questionable motives. … A vigorous society is a society made up of people who set their hearts on toys, and who would work for superfluities than for necessities. The self-righteous moralists decry such a society, yet it is well to keep in mind that both children and artists need luxuries more than they need necessities.

Source: Oresteia (458 BC), Eumenides, lines 550–552 (tr. Herbert Weir Smyth)

Nobel lecture (2005)
Context: What is more important is that these are not separate or distinct threats. When we scratch the surface, we find them closely connected and interrelated.
We are 1,000 people here today in this august hall. Imagine for a moment that we represent the world's population. These 200 people on my left would be the wealthy of the world, who consume 80 per cent of the available resources. And these 400 people on my right would be living on an income of less than $2 per day.
This underprivileged group of people on my right is no less intelligent or less worthy than their fellow human beings on the other side of the aisle. They were simply born into this fate.
In the real world, this imbalance in living conditions inevitably leads to inequality of opportunity, and in many cases loss of hope. And what is worse, all too often the plight of the poor is compounded by and results in human rights abuses, a lack of good governance, and a deep sense of injustice. This combination naturally creates a most fertile breeding ground for civil wars, organized crime, and extremism in its different forms.
In regions where conflicts have been left to fester for decades, countries continue to look for ways to offset their insecurities or project their 'power'. In some cases, they may be tempted to seek their own weapons of mass destruction, like others who have preceded them.

4 January 2014.
A9 TV addresses, 2014
Context: Lack of love and egoism drags people into fragmentation. Love on the other hand brings about integration. Would anyone want to be separated from his loved one? One would only want to be separated from those he doesn’t love. One would not want to see those he hates. All these fragmentations in the world stem from a lack of love.

S Rajesh and ESPNcricinfo staff on Mahela Jayawardene, quoted on ESPN Cricket Info, "Mahela Jayawardene" http://www.espncricinfo.com/srilanka/content/player/49289.html
Quote
Context: A prolific, elegant and utterly classy batsman with a huge appetite for runs, and a calm yet authoritative captain - those are the qualities that best describe Mahela Jayawardene. His sheer quality as a batsman was never in doubt even when he just entered the international scene, but for Jayawardene the biggest challenge has been to justify all the early hype. With over 10,000 runs in both Tests and ODIs - and a captaincy stint that included a World Cup final appearance - it can safely be said that he has met that challenge more than adequately. Blessed with excellent hand-eye coordination and a fine technique, Jayawardene scores his runs all around the wicket. Among his favourite strokes are the languid cover-drive - often with minimal footwork but precise placement and timing - and the wristy flick off his legs, but there are several others he plays with equal felicity. The most memorable are the cuts and dabs he plays behind the stumps, mostly off spinners, but also against quick bowling, when bat makes contact with ball delightfully late. Apart from his artistry, what stands out about his batting is his hunger for big scores, most apparent in his record 624-run partnership with Kumar Sangakkara, but also in the regularity with which he notches up Test double-hundreds. And his century against Zimbabwe in the World Twenty20 in 2010 was a shining example of traditional methods succeeding in a new format. Jayawardene is easily one of the most elegant batsmen of his generation, but the major drawback in his career is his relative lack of success in overseas conditions. His averages in Australia, England, South Africa and New Zealand are all less than 35, but at home he averages more than 60. In the second half of his career, Jayawardene grew into an astute captain who read the game well and wasn't afraid to take risks. Under him, Sri Lanka shed their diffident approach, winning Tests in England and New Zealand, and - in what was Jayawardene's greatest achievement as captain - reached the final of the 2007 World Cup. He quit captaincy in February 2009, but agreed to a second stint, taking over from Tillakaratne Dilshan after the tour to South Africa in 2011-12, but resigned again after a year, handing the reins to Angelo Mathews. His limited overs batting has improved with age, and an increasing stroke repertoire has seen Jayawardene become almost as impressive an innovator at the crease, as he is a technician. An unbeaten 103 from 88 balls in the 2011 World Cup final made plain his limited overs prowess, and marked him out as a big-match player, having already made a century in the semi-final of the same tournament four years ago.

Concluding Unscientific Postscript, Hong p. 490
1840s, Concluding Unscientific Postscript (1846)
Context: Where is the boundary for the single individual in his concrete existence between what is lack of will and what is lack of ability; what is indolence and earthly selfishness and what is the limitation of finitude? For an existing person, when is the period of preparation over, when this question will not arise again in all its initial, troubled severity; when is the time in existence that is indeed a preparation? Let all the dialecticians convene-they will not be able to decide this for a particular individual in concreto.

O interview (2003)
Context: Yes, I'm beautiful … I am beautiful and famous — and yet the things I like about myself have nothing to do with that, because I don't use wealth and beauty to define myself. People think I'm more beautiful than I am because they see me on magazine covers — but go to nearly any town, and you'd find prettier women. And though I'm well known now, I might not be famous one day —but I'd still be happy. I do have money, but I could be richer. I just don't want to pay the price some are willing to pay to have more money. I live in a small house. I'm not the glamour girl who wears makeup every day. I live a wonderful life, and I lack for nothing. Maybe that does make it easier for me to say, "Be who you are" — but I always tell people they shouldn't be too impressed with wealth and fame. They shouldn't worship it. I am in this machine, but I haven't completely given my soul to it.

Egyptian high priest, Book X, line 90
The Odyssey : A Modern Sequel (1938)
Context: A slave's soul has no worth, my brothers; it lacks strength
to tread on this great earth with gallantry and freedom.
I pity the poor slaves, they're nought but airy mist,
a light breeze scatters them, a fragrance knocks them down;
it's only just they crawl on the earth on hands and knees.
Today I'll write a hymn to God and pray for this great grace.

Siddhartha (1922)
Context: Everything that is thought and expressed in words is one-sided, only half the truth; it all lacks totality, completeness, unity. When the Illustrious Buddha taught about the world, he had to divide it into Samsara and Nirvana, illusion and truth, into suffering and salvation. One cannot do otherwise, there is no other method for those who teach. But the world itself, being in and around us, is never one-sided. Never is a man or a deed wholly Samsara or wholly Nirvana; never is a man wholly a saint or a sinner. This only seems so because we suffer the illusion that time is something real.

The Analects, Chapter I, Chapter II
Context: To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage.
Variant To see what is right, and not to do it, is want of courage or of principle.

Foreword (March 2007) to Quantum Aspects of Life (2008), by Derek Abbott.
Context: Does life in some way make use of the potentiality for vast quantum superpositions, as would be required for serious quantum computation? How important are the quantum aspects of DNA molecules? Are cellular microtubules performing some essential quantum roles? Are the subtleties of quantum field theory important to biology? Shall we gain needed insights from the study of quantum toy models? Do we really need to move forward to radical new theories of physical reality, as I myself believe, before the more subtle issues of biology — most importantly conscious mentality — can be understood in physical terms? How relevant, indeed, is our present lack of understanding of physics at the quantum/classical boundary? Or is consciousness really “no big deal,” as has sometimes been expressed?
It would be too optimistic to expect to find definitive answers to all these questions, at our present state of knowledge, but there is much scope for healthy debate...

Wear and Tears (tableu of a ageless world)
Specters of Marx (1993)
Context: The time is out of joint. The world is going badly. It is worn but its wear no longer counts. Old age or youth-one no longer counts in that way. The world has more than one age. We lack the measure of the measure. We no longer realize the wear, we no longer take account of it as of a single age in the progress of history. Neither maturation, nor crisis, nor even agony. Something else. What is happening is happening to age itself, it strikes a blow at the teleological order of history. What is coming, in which the untimely appears, is happening to time but it does not happen in time. Contretemps. The time is out of joint. Theatrical speech, Hamlet's speech before the theater of the world, of history, and of politics. The age is off its hinges. Everything, beginning with time, seems out of kilter, unjust, dis-adjusted. The world is going very badly, it wears as it grows, as the Painter also says at the beginning of Timon of Athens (which is Marx's play, is it not). For, this time, it is a painter's speech, as if he were speaking of a spectacle or before a tableau: "How goes the world?-It wears, sir, as it grows.

Pg 60-61
The Way of Men (2012)
Context: Flamboyant dishonor is not a failure of strength or courage. Men who are flamboyant dishonorable are flagrant in their disregard for the esteem of their male peers. What we often call effeminacy is a theatrical rejection of masculine hierarchy and manly virtues. Masculinity is religious, and flamboyantly dishonorable men are blasphemers. Flamboyant dishonor is an insult to the core values of the male group. Flamboyant dishonor is an openly expressed lack of concern for one's reputation for strength, courage and mastery within the context of an honor group comprised primarily of other men... Flamboyant dishonor is a little bit like walking into that room full of men who are trying to get better at jiu-jitsu and insisting that they stop what they are doing and pay attention to your fantastic new tap-dancing routine. The flamboyantly dishonorable man seeks attention for something the male group doesn't value, or which isn't appropriate at a given time.

Source: The Nature and Authority of Scripture (1995), p. 20
Context: In a thoughtful series of reflections on the future of Hindu-Christian Dialogue, Klaus Klostermaier observes that there are "few Hindus who are interested in (contemporary) Christian theology, and there are fewer still who have a desire to enter into dialogue with their Christian counterparts". Others have noted that, with few notable exceptions, the initiatives for dialogue in recent times have been from the Christian side. In an earlier study, I suggested, briefly, a few possible reasons for this lack of interest on the Hindu side. The memories of colonialism and its association with aggressive Christian missionary activity, misrepresentation of other religions, and the lack of genuine interest in the study and understanding of these traditions are not easily erased. There are still barriers of mistrust to overcome.

Source: High-Rise (1975), Ch. 3
Context: A new social type was being created by the apartment building, a cool, unemotional personality impervious to the psychological pressures of high-rise life, with minimal needs for privacy, who thrived like an advanced species of machine in the neutral atmosphere... [They] were people who were content with their lives in the high-rise, who felt no personal objection to an impersonal steel and concrete landscape, no qualms about the invasion of their privacy by government agencies and data-processing organizations, and if anything welcomed these invisible intrusions, using them for their own purposes. These people were the first to master a new type of late twentieth-century life, they thrived on the rapid turnover of acquaintances, the lack of involvement with others, and the total self-sufficiency of lives which, needing nothing, were never disappointed.

"Man, Androids and Machine" (1975), reprinted in The Shifting Realities of Philip K. Dick (1995) Lawrence Sutin, ed.
Context: These creatures are among us, although morphologically they do not differ from us; we must not posit a difference of essence, but a difference of behavior. In my science fiction I write about about them constantly. Sometimes they themselves do not know they are androids. Like Rachel Rosen, they can be pretty but somehow lack something; or, like Pris in We Can Build You, they can be absolutely born of a human womb and even design androids — the Abraham Lincoln one in that book — and themselves be without warmth; they then fall within the clinical entity "schizoid," which means lacking proper feeling. I am sure we mean the same thing here, with the emphasis on the word "thing." A human being without the proper empathy or feeling is the same as an android built so as to lack it, either by design or mistake. We mean, basically, someone who does not care about the fate which his fellow living creatures fall victim to; he stands detached, a spectator, acting out by his indifference John Donne's theorem that "No man is an island," but giving that theorem a twist: that which is a mental and a moral island is not a man.

Kalki : or The Future of Civilization (1929)
Context: Democracy has become confused with ignorance, lack of discipline, and low tastes … Though educational facilities are within the reach of large numbers, the level of culture is not high. It has become more easy to get into a college and more difficult to get educated. We are taught to read but not trained to think … Those who know better are afraid to speak out but keep step with the average mind. Uncivilized mass-impulses, crowd emotions and class-resentments have taken the place of authority and tradition.

Ch. 11 : LSD Experience and Reality http://www.psychedelic-library.org/child11.htm
LSD : My Problem Child (1980)
Context: Of greatest significance to me has been the insight that I attained as a fundamental understanding from all of my LSD experiments: what one commonly takes as "the reality," including the reality of one's own individual person, by no means signifies something fixed, but rather something that is ambiguous — that there is not only one, but that there are many realities, each comprising also a different consciousness of the ego.
One can also arrive at this insight through scientific reflections. The problem of reality is and has been from time immemorial a central concern of philosophy. It is, however, a fundamental distinction, whether one approaches the problem of reality rationally, with the logical methods of philosophy, or if one obtrudes upon this problem emotionally, through an existential experience. The first planned LSD experiment was therefore so deeply moving and alarming, because everyday reality and the ego experiencing it, which I had until then considered to be the only reality, dissolved, and an unfamiliar ego experienced another, unfamiliar reality. The problem concerning the innermost self also appeared, which, itself unmoved, was able to record these external and internal transformations.
Reality is inconceivable without an experiencing subject, without an ego. It is the product of the exterior world, of the sender and of a receiver, an ego in whose deepest self the emanations of the exterior world, registered by the antennae of the sense organs, become conscious. If one of the two is lacking, no reality happens, no radio music plays, the picture screen remains blank.

As quoted by Christoph Lehermayr, Der Sohn des Schahs spricht exklusiv mit NEWS.at: "Ich bin bereit, Konig zu werden" http://www.rezapahlavi.org/details_article.php?article=397&page=3, NEWS.at, September 15, 2009.
Interviews, 2009

Iran: Unleashing Her Potential Through Freedom, Democracy and Human Rights http://www.rezapahlavi.org/details_article.php?article=465&page=1, Milton S. Eisenhower Symposium, Johns Hopkins University, Oct. 12, 2010.
Speeches, 2010

As quoted by Afsané Bassir, Interview with Prince Reza Pahlavi, son of the late Shah of Iran http://www.rezapahlavi.org/details_article.php?article=50&page=7, Le Monde, June 6, 2001.
Interviews, 2001-2002

Among the things (2012), Page 134, the whole piece

Speech in the Euston Theatre, London (19 February 1921), quoted in Speeches by The Earl of Oxford and Asquith, K.G. (London: Hutchinson & Co., 1927), p. 289
Later life

"The EU melting pot is melting down" https://www.bostonglobe.com/opinion/2018/06/18/the-melting-pot-melting-down/2tShNLlY7JLn4v3PQEtoLK/story.html Boston Globe, June 18, 2018.

Source: The Esoteric Tradition (1935), Chapter 22

Science and the Unseen World (1929)

The Heart of the Revolution (2011)

23 August 1934
Armageddon

On his book The Outlaw Ocean in “The Outlaw Ocean project – interview with Ian Urbina” https://hopeforjustice.org/news/2019/07/the-outlaw-ocean-project-interview-with-ian-urbina/ (Hope for Justice; Jul 2019)

About libertarianism and blockchain
Source: Максим Мернес: "Нужно покупать ликвидную криптовалюту", Maxim Mernes, 2019T08:56, @Максим Мернес, ru, 2019-11-21 https://argumenti.ru/society/2018/12/595045,

"On Revolutionary Morality" (1958)
1950's, On Revolutionary Morality (1958)

The Transhumanism Handbook, 2019

Nobel Prize acceptance speech (1950)

Inner Strength (1956), as translated from the Thai by Ṭhānissaro Bhikkhu

Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)

Ziller frowned and tapped at his pipe bowl. “Some travel forever in hope and are serially disappointed. Others, slightly less self-deceiving, come to accept that the process of travelling itself offers, if not fulfilment, then relief from the feeling that they should be feeling fulfilled.”
Source: Culture series, Look to Windward (2000), Chapter 5 “A Very Attractive System” (p. 113)

Urban Naxals (2018)

On the Commonwealth Heads of Government Meeting at Nassau in October 1985, where Thatcher opposed sanctions on South Africa
Source: The Downing Street Years (1993), p. 517

The Value of Science (1955)

Editor's note: Chronicle published in following the assassination of Quebec Minister Pierre Laporte.
Chronicle "Interdit aux hommes" (Forbidden to men), by Doris Veillette-Hamel, Journal Le Nouvelliste, Oct 20, 1970, page 18.
Chronicle "Forbidden to men", 1970

Aristotle, and nearly two millennia of successors, designated the large bee that leads the swarm as a king.
"Glow, Big Glowworm", p. 256
Bully for Brontosaurus (1991)

On how television differs from Liu’s other acting ventures in “Lucy Liu’s Independent Woman” https://www.interviewmagazine.com/culture/lucy-liu-elementary in Interview Magazine (2014 Oct 30)

Prime Ministers' Questions (27 April 1989) https://api.parliament.uk/historic-hansard/commons/1989/apr/27/engagements#S6CV0151P0_19890427_HOC_126
Third term as Prime Minister

Source: The Laundry Files, The Apocalypse Codex (2012), Chapter 15, “Black Bag Job” (p. 321)

Source: The New Ethics (1907), The Perils of Over-population, p. 153

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, pp. 74–75

Source: Assata: In Her Own Words, p. 166

"The Enemy Within" (2019)

Source: "The Black Manifesto" (1969), p. 116

Source: Broca's Brain (1979), Chapter 5, “Night Walkers and Mystery Mongers: Sense and Nonsense at the End of Science” (p. 69)

Source: Broca's Brain (1979), Chapter 5, “Night Walkers and Mystery Mongers: Sense and Nonsense at the End of Science” (pp. 58-59)

Consciencism (1964), Introduction

Black Skin, White Masks (1952)

Introduction,page 8
Black Skin, White Masks (1952)

The Strange Death of Europe: Immigration, Identity, Islam (2017)

"Advice to Young Men" in Prejudices: Third Series (1922).
1920s, Prejudices, Third Series (1922)

Han Kuo-yu (2018) cited in " The fall and rise of Taiwan’s Han Kuo-yu: a former Kuomintang outcast turns up the heat on Kaohsiung mayoral election rival Chen Chi-mai https://www.scmp.com/news/china/politics/article/2173505/fall-and-rise-taiwans-han-kuo-yu-former-kuomintang-outcast-turns" on South China Morning Post, 26 November 2018.
2018

Burden of Dreams (1982)

Letter to the General Assembly (1792)

Waldersee in his diary, 8 October 1890, commenting on the imperial field maneuvers of that year, when Waldersee defeated the formations commanded by Kaiser Wilhelm II.

Waldersee on his diary, 16 March 1892, describing Kaiser Wilhelm II

Waldersee in his diary, 6 February 1891, after being dismissed from the position of Chief of the General Staff

Oriana Fallaci. Interview with Ali Bhutto in Karachi, April 1972

Twitter, https://twitter.com/AOC/status/1145801283191955464 (1 July 2019)
Twitter Quotes (2019), July 2019