
Letter to Catherine L. Moore (7 February 1937), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, pp. 407-408
Non-Fiction, Letters
A collection of quotes on the topic of latter, former, other, time.
Letter to Catherine L. Moore (7 February 1937), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, pp. 407-408
Non-Fiction, Letters
“The young feel sorrows much more sharply that the old; the latter are nearer the safety exit.”
I giovani sentono i dolori più acerbamente dei vecchi: per questi l'uscita di sicurezza è più vicina.
Page 184
Il Gattopardo (1958)
Letter to the Soldiers of Coroticus (c.450?)
Vol. I, Ch. 8: Of the power of the eleventh horn of Daniel's fourth Beast, to change times and laws
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: While this Ecclesiastical Dominion was rising up, the northern barbarous nations invaded the Western Empire, and founded several kingdoms therein, of different religions from the Church of Rome. But these kingdoms by degrees embraced the Roman faith, and at the same time submitted to the Pope's authority. The Franks in Gaul submitted in the end of the fifth Century, the Goths in Spain in the end of the sixth; and the Lombards in Italy were conquered by Charles the great A. C. 774. Between the years 775 and 794, the same Charles extended the Pope's authority over all Germany and Hungary as far as the river Theysse and the Baltic sea; he then set him above all human judicature, and at the same time assisted him in subduing the City and Duchy of Rome. By the conversion of the ten kingdoms to the Roman religion, the Pope only enlarged his spiritual dominion, but did not yet rise up as a horn of the Beast. It was his temporal dominion which made him one of the horns: and this dominion he acquired in the latter half of the eighth century, by subduing three of the former horns as above. And now being arrived at a temporal dominion, and a power above all human judicature, he reigned with a look more stout than his fellows, and times and laws were henceforward given into his hands, for a time times and half a time, or three times and an half; that is, for 1260 solar years, reckoning a time for a Calendar year of 360 days, and a day for a solar year. After which the judgment is to sit, and they shall take away his dominion, not at once, but by degrees, to consume, and to destroy it unto the end. And the kingdom and dominion, and greatness of the kingdom under the whole heaven shall, by degrees, be given unto the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
Nathuram Godse: Why I Assassinated Gandhi (1993)
March 27, 1968, page 215.
Official Report of Proceedings of the Hong Kong Legislative Council
Scientific Autobiography and Other Papers as translated by F. Gaynor (1949), p. 184
Variant translations:
Both religion and science need for their activities the belief in God, and moreover God stands for the former in the beginning, and for the latter at the end of the whole thinking. For the former, God represents the basis, for the latter – the crown of any reasoning concerning the world-view.
Religion und Naturwissenschaft (1958 edition), p. 27, as quoted in 50 Nobel Laureates and Other Great Scientists Who Believe in God (2008) by Tihomir Dimitrov http://nobelist.tripod.com/sitebuildercontent/sitebuilderfiles/50-nobelists.pdf
While both religion and natural science require a belief in God for their activities, to the former He is the starting point, to the latter the goal of every thought process. To the former He is the foundation, to the latter the crown of the edifice of every generalized world view.
Scientific Autobiography and Other Papers (1968 edition)
Religion and Natural Science (1937)
DIE ZEIT, 30. August 2007, Zeit.de http://www.zeit.de/2007/36/Interview-Helmut-Schmidt?page=all
Nam June Paik, “Cybernated Art,” in Manifestos, Great Bear Pamphlets, (New York: Something Else Press, 1966), p. 24; Quoted in: Edward A. Shanken, " Cybernetics and Art: Cultural Convergence in the 1960s http://www.artexetra.com//CyberneticsArtCultConv.pdf," in: From Energy to Information: Representation in Science, Technology, Art, and Literature, Stanford University Press, Bruce Clarke and Linda Dalrymple Henderson (eds.), 2002.
1960s
Carl Friedrich Gauss: Titan of Science (1955) by Guy Waldo Dunnington. p. 348
1850s, The House Divided speech (1858)
1950s, What Desires Are Politically Important? (1950)
As quoted in "Diverse Topics: The Origin of Thought Forms," The Monist (1892) Vol. 2 https://books.google.com/books?id=8akLAAAAIAAJ&pg=PA120 ed., Paul Carus, citing The Open Court Vol. II. No. 77. A Flaw in the Foundation of Geometry by Hermann Grassmann, translated from his Ausdehnungslehre
Source: The Limits of State Action (1792), Ch. 8
Chapter 12: Socialists and Feminists http://en.wikisource.org/wiki/The_Legal_Subjection_of_Men#Socialists_And_Feminists
The Legal Subjection of Men (1908)
Miscellaneous Works and Correspondence (1832), Demonstration of the Rules relating to the Apparent Motion of the Fixed Stars upon account of the Motion of Light.
1900s, First Annual Message to Congress (1901)
Robert Louis Stevenson Familiar Studies of Men and Books (London: Chatto & Windus, 1882), ch. 6.
Criticism
1850s, The House Divided speech (1858)
Es gibt Menschen mit leuchtendem und Menschen mit glänzendem Verstande. Die ersten erhellen ihre Umgebung, die zweiten verdunkeln sie.
Source: Aphorisms (1880/1893), p. 28.
Perennial fashion — Jazz, as quoted in The Sociology of Rock (1978) by Simon Frith,
Letter to Benjamin Harrison V (9 March 1789), published in Washington's Writings: Being His Correspondence, Addresses, Messages, and Other Papers, Official and Private, Selected and Published from the Original Manuscripts https://play.google.com/store/books/details?id=DTlEAQAAMAAJ&rdid=book-DTlEAQAAMAAJ&rdot=1, Volume IX, p. 475.
1780s
Source: Interregional and international trade. (1933), p. 307; As cited in: Irwin, Douglas A. "Ohlin Versus Stolper-Samuelson." No. w7641. National bureau of economic research, 2000. p. 4.
1850s, Address before the Wisconsin State Agricultural Society (1859)
Vol. I, Ch. 13: Of the King who did according to his will, and magnified himself above every God, and honored Mahuzzims, and regarded not the desire of women
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
1960s-1980s, "How should economists choose?" (1981)
Jeff Lord, "Will Democrats Apologize for Slavery and Segregation?" https://web.archive.org/web/20150630102356/http://spectator.org/articles/63244/will-democrats-apologize-slavery-and-segregation (25 June 2015), Knowing What We Know Now, The American Spectator.
Opening lines.
1770s, Common Sense (1776)
“I do not merely assert that the ideal orator should be a good man, but I affirm that no man can be an orator unless he is a good man. For it is impossible to regard those men as gifted with intelligence who on being offered the choice between the two paths of virtue and of vice choose the latter, nor can we allow them prudence, when by the unforeseen issue of their own actions they render themselves liable not merely to the heaviest penalties of the laws, but to the inevitable torment of an evil conscience.”
Neque enim tantum id dico, eum qui sit orator virum bonum esse oportere, sed ne futurum quidem oratorem nisi virum bonum. Nam certe neque intellegentiam concesseris iis qui proposita honestorum ac turpium via peiorem sequi malent, neque prudentiam, cum in gravissimas frequenter legum, semper vero malae conscientiae poenas a semet ipsis inproviso rerum exitu induantur.
Book XII, Chapter I, 3; translation by H. E. Butler
De Institutione Oratoria (c. 95 AD)
“Hear counsel, and receive instruction, that thou mayest be wise in thy latter end.”
[Proverbs, 19:20, KJV] (KJV)
Variant translation:
Listen to counsel and accept discipline, In order to become wise in your future.
Proverbs 19:20 http://wol.jw.org/en/wol/b/r1/lp-e/nwt/E/2013/20/19#h=548:0-549:0
Source: Autosuggestion : My method (2014), Chapter II. The role of imagination.
Part I, Ch. 3: Lenin, Trotsky and Gorky
1920s, The Practice and Theory of Bolshevism (1920)
The Crisis No. XIII
1770s, The American Crisis (1776–1783)
Letter to the Protestant Episcopal Church (19 August 1789) Scan at American Memory (Library of Congress). http://memory.loc.gov/mss/mgw/mgw2/038/0580042.jpg
1780s
Die traurige Wissenschaft, aus der ich meinem Freunde einiges darbiete, bezieht sich auf einen Bereich, der für undenkliche Zeiten als der eigentliche der Philosophie galt, seit deren Verwandlung in Methode aber der intellektuellen Nichtachtung, der sententiösen Willkür und am Ende der Vergessenheit verfiel: die Lehre vom richtigen Leben. Was einmal den Philosophen Leben hieß, ist zur Sphäre des Privaten und dann bloß noch des Konsums geworden, die als Anhang des materiellen Produktionsprozesses, ohne Autonomie und ohne eigene Substanz, mit geschleift wird.
E. Jephcott, trans. (1974), Dedication
Minima Moralia (1951)
In principio, dunque, era la noia, volgarmente chiamata caos. Iddio, annoiandosi della noia, creò la terra, il cielo, l'acqua, gli animali, le piante, Adamo ed Èva; i quali ultimi, annoiandosi a loro volta in paradiso, mangiarono il frutto proibito. Iddio si annoiò di loro e li cacciò dall'Eden.
La noia (Milano: Bompiani, 1960) pp. 10-11; Angus Davidson (trans.) Boredom (New York: New York Review of Books, 1999) p. 8.
§ 133
2010s, 2015, Laudato si' : Care for Our Common Home
Source: The Division of Labor in Society (1893), p. 41.
Source: 1840s, The Sickness unto Death (July 30, 1849), pp. 114 - 115
Its direct consequences are, comparatively speaking, but a small evil, and much of its danger consists in the proneness of our minds to regard its direct as its only consequences.
1830s, The Lyceum Address (1838)
Part 5 "On training in Jeet Kune Do"
Jeet Kune Do (1997)
Second Dialogue; translated by Judith R. Bush, Christopher Kelly, Roger D. Masters
Dialogues: Rousseau Judge of Jean-Jacques (published 1782)
Source: The Problems of Leninism, Ch.8
1860s, "If Slavery Is Not Wrong, Nothing Is Wrong" (1864)
“In a battle between force and an idea, the latter always prevails.”
: The Foundations of Liberal Policy § 10. The Argument of Fascism https://mises.org/liberal/ch1sec10.asp,Ch.1
Liberalism (1927)
Context: Now it cannot be denied that the only way one can offer effective resistance to violent assaults is by violence. Against the weapons of the Bolsheviks, weapons must be used in reprisal, and it would be a mistake to display weakness before murderers. No liberal has ever called this into question. What distinguishes liberal from Fascist political tactics is not a difference of opinion in regard to the necessity of using armed force to resist armed attackers, but a difference in the fundamental estimation of the role of violence in a struggle for power. The great danger threatening domestic policy from the side of Fascism lies in its complete faith in the decisive power of violence. In order to assure success, one must be imbued with the will to victory and always proceed violently. This is its highest principle. What happens, however, when one's opponent, similarly animated by the will to be victorious, acts just as violently? The result must be a battle, a civil war. The ultimate victor to emerge from such conflicts will be the faction strongest in number. In the long run, a minority — even if it is composed of the most capable and energetic — cannot succeed in resisting the majority. The decisive question, therefore, always remains: How does one obtain a majority for one's own party? This, however, is a purely intellectual matter. It is a victory that can be won only with the weapons of the intellect, never by force. The suppression of all opposition by sheer violence is a most unsuitable way to win adherents to one's cause. Resort to naked force — that is, without justification in terms of intellectual arguments accepted by public opinion — merely gains new friends for those whom one is thereby trying to combat. In a battle between force and an idea, the latter always prevails.
François-René de Chateaubriand, in Mémoires d'outre-tombe (1848 – 1850), Book VI, Ch. 8 : Comparison of Washington and Bonaparte
About
Context: Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world’s anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn?
Washington's Republic lives on; Bonaparte’s empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her.
Autobiography (1936; 1949; 1958)
Source: Autobiography of Mark Twain, Volume 1 (2010), p. 210
Their applause, cued in by a light-signal, is transmitted directly on the popular radio programmes they are permitted to attend. They call themselves 'jitter-bugs', bugs which carry out reflex movements, performers of their own ecstasy. Merely to be carried away by anything at all, to have something of their own, compensates for their impoverished and barren existence. The gesture of adolescence, which raves for this or that on one day with the ever-present possibility of damning it as idiocy on the next, is now socialized.
Perennial fashion — Jazz, as quoted in The Sociology of Rock (1978) by Simon Frith, ISBN 0094602204
Source: No Place to Run
Source: The Essays: A Selection
Source: The Perpetual Calendar of Inspiration
“I must choose between despair and Energy──I choose the latter.”
Source: Letters of John Keats
‘’It Shall Not Be Forgiven’’
Unspoken Sermons, First Series (1867)
Source: Unspoken Sermons: Series I, II, III
Source: Common Courtesy: In Which Miss Manners Solves the Problem That Baffled Mr. Jefferson
Thoughts on Various Subjects from Miscellanies (1711-1726)
Source: Experiencing the Heart of Jesus: Knowing His Heart, Feeling His Love
Source: Secrets of a Summer Night
Source: Abba's Child: The Cry of the Heart for Intimate Belonging
Source: Capitalism and Modern Social Theory (1971), pp. 230-231.
Source: The Principles of Agriculture, 1844, Section II. The Economy, Organization and Direction of an Agricultural Enterprise, p. 54-55.
Location unknown
The Christian Agnostic (1965)