Quotes about leave

page 6

The Art of Persuasion

As quoted in Aikido Shugyo (1991) by Gōzō Shioda, p. 79

Quoted in "Owens, Back, Gets Hearty Reception" by Louis Effrat, The New York Times, 25 August 1936, p.25 http://query.nytimes.com/mem/archive/pdf?res=940CEFDC1E30E13BBC4D51DFBE66838D629EDE.
1930s

Source: Against the Heavenly Prophets in the Matter of Images and Sacraments (1525), pp. 84-85

Literature and Marxism (1924)

Part of Me
Lyrics, Miscellaneous

On Virginity, Chapter 11

The Post Office Girl (published posthumously in 1982)

yeah
Bring It On Home to Me (1962)
Song lyrics, Singles

Letter to James F. Morton (6 November 1930), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 207
Non-Fiction, Letters, to James Ferdinand Morton, Jr.

from October's Bright Blue Sky

Quoted in C.R. Leslie, Memoirs of the Life of John Constable, Composed Chiefly of His Letters (1843) (Phaidon, London, 1951) p. 273
posthumous, undated

Source: Henri Fayol addressed his colleagues in the mineral industry, 1900, p. 909

As featured in The Autobiography of Malcolm X http://www.colostate.edu/Orgs/MSA/find_more/m_x.html as told to Alex Haley and cited in Malcolm X: Why I Embraced Islam by Yusuf Siddiqui.
Text of a letter written following his Hajj (1964)

31 August 1862
Diaries

From the Afterword to April 1978 MW , vol. 3, translation by Francesco Nicodemus, Hazard Editions, Milan, 2005, p. 193. ISBN 887502037X

Love The Way You Lie
2010s, Recovery (2010)

1950s, Loving Your Enemies (Christmas 1957)

Statement at Paris (23 January 1814)

Diary of an Unknown (1988)

Remark (14 July 1975), as quoted in Transitions to a Heart Centered World : Through the Kundalini Yoga and Meditations of Yogi Bhajan (1988) by Guru Rattana and Ann M. Maxwell, p. 134
Context: Leave the result to God. From God you have come and unto God you shall go. In between is a temporary passage through time and space. But you are never subject to time and space — you just pass through it. With Guru's blessing, you'll find the guide and the guidance.

1910s, Address to the Knights of Columbus (1915)
Context: We cannot afford to continue to use hundreds of thousands of immigrants merely as industrial assets while they remain social outcasts and menaces any more than fifty years ago we could afford to keep the black man merely as an industrial asset and not as a human being. We cannot afford to build a big industrial plant and herd men and women about it without care for their welfare. We cannot afford to permit squalid overcrowding or the kind of living system which makes impossible the decencies and necessities of life. We cannot afford the low wage rates and the merely seasonal industries which mean the sacrifice of both individual and family life and morals to the industrial machinery. We cannot afford to leave American mines, munitions plants, and general resources in the hands of alien workmen, alien to America and even likely to be made hostile to America by machinations such as have recently been provided in the case of the two foreign embassies in Washington. We cannot afford to run the risk of having in time of war men working on our railways or working in our munition plants who would in the name of duty to their own foreign countries bring destruction to us. Recent events have shown us that incitements to sabotage and strikes are in the view of at least two of the great foreign powers of Europe within their definition of neutral practices. What would be done to us in the name of war if these things are done to us in the name of neutrality?

Remark (9 January 1978), as quoted in Transitions to a Heart Centered World : Through the Kundalini Yoga and Meditations of Yogi Bhajan (1988) by Guru Rattana and Ann M. Maxwellm, p. 107
Context: Take new values : Leave behind a legend to be followed by those who follow you. Be a yogi — don't be an ordinary person.

I abandoned and forgot myself, laying my face on my Beloved; all things ceased; I went out from myself, leaving my cares forgotten among the lilies.
Variant translation by Kieran Kavanaugh and Otilio Rodriguez (1991)
Dark Night of the Soul
Context: I remained, lost in oblivion; My face I reclined on the Beloved.
All ceased and I abandoned myself, Leaving my cares forgotten among the lilies.

Sahih Muslim, Book 019, Number 4366
Sunni Hadith
Context: It has been narrated by 'Umar b. al-Khattib that he heard the Messenger of Allah (may peace be upon him) say: I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim.

Interview with Robert Ivy (FAIA), in Architectural Record (31 August 2001)
Context: Conflict situations are driven by concepts of victory, power, and elimination of inherited culture, and not by the underlying values of civilization. There are many interpretations of Islam within the wider Islamic community, but generally we are instructed to leave the world a better place than it was when we came into it. The Aga Khan Award for Architecture seeks to make a better place in physical terms. This means trying to bring values into environments, buildings, and contexts that improve the quality of life for future generations.

"April", in Poems (1859)
Context: Awakener, come!
Fiing wide the gate of an eternal year,
The April of that glad new heavens and earth
Which shall grow out of these, as spring-tide grows
Slow out of winter's breast.
Let Thy wide hand
Gather us all — with none left out (O God!
Leave Thou out none!) from the east and from the west.
Loose Thou our burdens: heal our sicknesses;
Give us one heart, one tongue, one faith, one love.
In Thy great Oneness made complete and strong —
To do Thy work throughout the happy world —
Thy world, All-merciful, Thy perfect world.

Source: The Discovery of the Child (1948), Ch. 8 : The Exercises, p. 141
Variant translation:
This then is the first duty of an educator: to stir up life but leave it free to develop.
Context: This is our mission: to cast a ray of light and pass on. I compare the effects of these first lessons the impressions of a solitary wanderer who is walking serene and happy in a shady grove, meditating; that is leaving his inner thought free to wander. Suddenly a church bell pealing out nearby recalls to himself; then he feels more keenly that peaceful bliss which had already been born, though dormant, within him.
To stimulate life, leaving it free, however, to unfold itself, that is the first duty of the educator.
For such a delicate mission great art is required to suggest the right moment and to limit intervention, last one should disturb or lead astray rather than help the soul which is coming to life and which will live by virtue of it's own efforts.
This art must accompany the scientific method, because the simplicity of our lessons bears a great resemblance to experiments in experimental psychology.

Memories, Dreams, Reflections (1963)
Context: It is only natural that I should constantly have revolved in my mind the question of the relationship of the symbolism of the unconscious to Christianity as well as to other religions. Not only do I leave the door open for the Christian message, but I consider it of central importance for Western man. It needs, however, to be seen in a new light, in accordance with the changes wrought by the contemporary spirit.

From De Profundis
Context: If only this fear would leave me I could dream of Crickley Hill
And a hundred thousand thoughts of home would visit my heart in sleep;
But here the peace is shattered all day by the devil's will,
And the guns bark night-long to spoil the velvet silence deep.

Song, To Celia, lines 1-16; this poem was inspired by "Letter XXIV" of Philostratus, which in translation reads: "Drink to me with your eyes alone…. And if you will, take the cup to your lips and fill it with kisses, and give it so to me".
The Works of Ben Jonson, First Folio (1616), The Forest
Context: Drink to me only with thine eyes,
And I will pledge with mine;
Or leave a kiss but in the cup
And I'll not look for wine.
The thirst that from the soul doth rise
Doth ask a drink divine;
But might I of Jove's nectar sup,
I would not change for thine.
I sent thee late a rosy wreath,
Not so much honoring thee
As giving it a hope that there
It could not withered be.
But thou thereon didst only breathe,
And sent'st it back to me;
Since when it grows and smells, I swear,
Not of itself, but thee.

1900s, The Strenuous Life: Essays and Addresses (1900), National Duties
Context: The man who works, the man who does great deeds, in the end dies as surely as the veriest idler who cumbers the earth’s surface; but he leaves behind him the great fact that he has done his work well. So it is with nations. While the nation that has dared to be great, that has had the will and the power to change the destiny of the ages, in the end must die, yet no less surely the nation that has played the part of the weakling must also die; and whereas the nation that has done nothing leaves nothing behind it, the nation that has done a great work really continues, though in changed form, to live forevermore. The Roman has passed away exactly as all the nations of antiquity which did not expand when he expanded have passed away; but their very memory has vanished, while he himself is still a living force throughout the wide world in our entire civilization of today, and will so continue through countless generations, through untold ages.

Address to the Continental Army before the Battle of Long Island (27 August 1776)
1770s
Context: The time is now near at hand which must probably determine whether Americans are to be freemen or slaves; whether they are to have any property they can call their own; whether their houses and farms are to be pillaged and destroyed, and themselves consigned to a state of wretchedness from which no human efforts will deliver them. The fate of unborn millions will now depend, under God, on the courage and conduct of this army. Our cruel and unrelenting enemy leaves us only the choice of brave resistance, or the most abject submission. We have, therefore, to resolve to conquer or die.

Jean-Christophe (1904 - 1912), Journey's End: The Burning Bush (1911)
Context: "Thou art not alone, and thou dost not belong to thyself. Thou art one of My voices, thou art one of My arms. Speak and strike for Me. But if the arm be broken, or the voice be weary, then still I hold My ground: I fight with other voices, other arms than thine. Though thou art conquered, yet art thou of the army which is never vanquished. Remember that and thou wilt fight even unto death."
"Lord, I have suffered much!"
"Thinkest thou that I do not suffer also? For ages death has hunted Me and nothingness has lain in wait for Me. It is only by victory in the fight that I can make My way. The river of life is red with My blood."
"Fighting, always fighting?"
"We must always fight. God is a fighter, even He Himself. God is a conqueror. He is a devouring lion. Nothingness hems Him in and He hurls it down. And the rhythm of the fight is the supreme harmony. Such harmony is not for thy mortal ears. It is enough for thee to know that it exists. Do thy duty in peace and leave the rest to the Gods."

The Coming Of Wisdom With Time http://poetry.poetryx.com/poems/1607/
The Green Helmet and Other Poems (1910)

Book VII, 7.75-[3]
History of the Peloponnesian War, Book VII

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: The restoration of our world-view can come only as a result of inexorably truth-loving and recklessly courageous thought. Such thinking alone is mature enough to learn by experience how the rational, when it thinks itself out to a conclusion, passes necessarily over into the non-rational. World- and life-affirmation and ethics are non-rational. They are not justified by any corresponding knowledge of the nature of the world, but are the disposition in which, through the inner compulsion of our will-to-live, we determine our relation to the world.
What the activity of this disposition of ours means in the evolution of the world, we do not know. Nor can we regulate this activity from outside; we must leave entirely to each individual its shaping and its extension. From every point of view, then, world- and life-affirmation and ethics are non-rational, and we must have the courage to admit it.

"The magician" by Maya Jaggi in The Guardian (17 December 2005) http://books.guardian.co.uk/departments/childrenandteens/story/0,,1669112,00.html
Context: Sometimes one’s very angry and preaches, but I know that to clinch a point is to close it. To leave the reader free to decide what your work means, that’s the real art; it makes the work inexhaustible.

Sagredo
Variant translation: I cannot without great wonder, nay more, disbelief, hear it being attributed to natural bodies as a great honor and perfection that they are impassable, immutable, inalterable, etc.: as conversely, I hear it esteemed a great imperfection to be alterable, generable, and mutable. It is my opinion that the earth is very noble and admirable by reason of the many and different alterations, mutations, and generations which incessantly occur in it. And if, without being subject to any alteration, it had been one great heap of sand, or a mass of jade, or if, since the time of the deluge, the waters freezing which covered it, it had continued an immense globe of crystal, wherein nothing had ever grown, altered, or changed, I should have esteemed it a wretched lump of no benefit to the Universe, a mass of idleness, and in a word superfluous, exactly as if it had never been in Nature. The difference for me would be the same as between a living and a dead creature. I say the same concerning the Moon, Jupiter, and all the other globes of the Universe.
The more I delve into the consideration of the vanity of popular discourses, the more empty and simple I find them. What greater folly can be imagined than to call gems, silver, and gold noble, and earth and dirt base? For do not these persons consider that if there were as great a scarcity of earth as there is of jewels and precious metals, there would be no king who would not gladly give a heap of diamonds and rubies and many ingots of gold to purchase only so much earth as would suffice to plant a jessamine in a little pot or to set a tangerine in it, that he might see it sprout, grow up, and bring forth such goodly leaves, fragrant flowers, and delicate fruit? It is scarcity and plenty that makes things esteemed and despised by the vulgar, who will say that there is a most beautiful diamond, for it resembles a clear water, and yet would not part from it for ten tons of water. 'These men who so extol incorruptibility, inalterability, and so on, speak thus, I believe, out of the great desire they have to live long and for fear of death, not considering that, if men had been immortal, they would not have come into the world. These people deserve to meet with a Medusa's head that would transform them into statues of diamond and jade, that so they might become more perfect than they are.
Part of this passage, in Italian, I detrattori della corruptibilitá meriterebber d'esser cangiati in statue., has also ben translated into English as "Detractors of corruptibility deserve being turned into statues."
Dialogo sopra i due massimi sistemi del mondo. (PDF) http://www.liberliber.it/biblioteca/g/galilei/le_opere_di_galileo_galilei_edizione_nazionale_sotto_gli_etc/pdf/le_ope_p.pdf, Le Opere di Galileo Galilei vol. VII, pg. 58.
Compare Maimonides "If man were never subject to change there could be no generation; there would be one single being..." Guide for the Perplexed (c. 1190)
Dialogue Concerning the Two Chief World Systems (1632)
Context: I cannot without great astonishment — I might say without great insult to my intelligence — hear it attributed as a prime perfection and nobility of the natural and integral bodies of the universe that they are invariant, immutable, inalterable, etc., while on the other hand it is called a great imperfection to be alterable, generable, mutable, etc. For my part I consider the earth very noble and admirable precisely because of the diverse alterations, changes, generations, etc. that occur in it incessantly. If, not being subject to any changes, it were a vast desert of sand or a mountain of jasper, or if at the time of the flood the waters which covered it had frozen, and it had remained an enormous globe of ice where nothing was ever born or ever altered or changed, I should deem it a useless lump in the universe, devoid of activity and, in a word, superfluous and essentially non-existent. This is exactly the difference between a living animal and a dead one; and I say the same of the moon, of Jupiter, and of all other world globes.
The deeper I go in considering the vanities of popular reasoning, the lighter and more foolish I find them. What greater stupidity can be imagined than that of calling jewels, silver, and gold "precious," and earth and soil "base"? People who do this ought to remember that if there were as great a scarcity of soil as of jewels or precious metals, there would not be a prince who would not spend a bushel of diamonds and rubies and a cartload of gold just to have enough earth to plant a jasmine in a little pot, or to sow an orange seed and watch it sprout, grow, and produce its handsome leaves, its fragrant flowers, and fine fruit. It is scarcity and plenty that make the vulgar take things to be precious or worthless; they call a diamond very beautiful because it is like pure water, and then would not exchange one for ten barrels of water. Those who so greatly exalt incorruptibility, inalterability, etc. are reduced to talking this way, I believe, by their great desire to go on living, and by the terror they have of death. They do not reflect that if men were immortal, they themselves would never have come into the world. Such men really deserve to encounter a Medusa's head which would transmute them into statues of jasper or of diamond, and thus make them more perfect than they are.

The Temple of the Golden Pavilion (1959).
Context: What transforms this world is — knowledge. Do you see what I mean? Nothing else can change anything in this world. Knowledge alone is capable of transforming the world, while at the same time leaving it exactly as it is. When you look at the world with knowledge, you realize that things are unchangeable and at the same time are constantly being transformed. You may ask what good it does us. Let's put it this way — human beings possess the weapon of knowledge in order to make life bearable. For animals such things aren't necessary. Animals don't need knowledge or anything of the sort to make life bearable. But human beings do need something, and with knowledge they can make the very intolerableness of life a weapon, though at the same time that intolerableness is not reduced in the slightest. That's all there is to it.

The Problem of Peace (1954)
Context: We have learned to tolerate the facts of war: that men are killed en masse — some twenty million in the Second World War — that whole cities and their inhabitants are annihilated by the atomic bomb, that men are turned into living torches by incendiary bombs. We learn of these things from the radio or newspapers and we judge them according to whether they signify success for the group of peoples to which we belong, or for our enemies. When we do admit to ourselves that such acts are the results of inhuman conduct, our admission is accompanied by the thought that the very fact of war itself leaves us no option but to accept them. In resigning ourselves to our fate without a struggle, we are guilty of inhumanity.

Source: Sylvie and Bruno (1889), Chapter 25 : Looking Eastward

J. K. Rowling, as quoted in ‪Harry Potter's Bookshelf : The Great Books Behind the Hogwarts Adventures‬ (2009) by John Granger <!-- also partly in Biography Today : Profiles of People of Interest to Young Readers Vol. 17, Issue 1 (2008), p. 142 -->
2000s
Context: I think most of us if you were asked to name a very evil regime would think of Nazi Germany. … I wanted Harry to leave our world and find exactly the same problems in the Wizarding world. So you have to the intent to impose a hierarchy, you have bigotry, and this notion of purity, which is a great fallacy, but it crops up all over the world. People like to think themselves superior and that if they can pride themselves on nothing else, they can pride themselves on perceived purity. … The Potter books in general are a prolonged argument for tolerance, a prolonged plea for an end to bigotry, and I think it's one of the reasons that some people don't like the books, but I think that it's a very healthy message to pass on to younger people that you should question authority and you should not assume that the establishment or the press tells you all of the truth.

2014, Statement on Cuban policy (December 2014)

Letter to Mrs. Bixby in Boston (21 November 1864); some scholars suggest that John Hay, a secretary of President Lincoln's, actually wrote this letter. The Files of the war department were inaccurate: Mrs. Bixby lost two sons.
1860s
Context: Dear Madam, I have been shown in the files of the War Department a statement of the Adjutant-General of Massachusetts, that you are the mother of five sons who have died gloriously on the field of battle. I feel how weak and fruitless must be any words of mine which should attempt to beguile you from the grief of a loss so overwhelming. But I cannot refrain from tendering to you the consolation that may be found in the thanks of the Republic they died to save. I pray that our Heavenly Father may assuage the anguish of your bereavement, and leave you only the cherished memory of the loved and lost, and the solemn pride that must be yours, to have laid so costly a sacrifice upon the altar of Freedom. Yours, very sincerely and respectfully, Abraham Lincoln

The monster to Robert Walton
Frankenstein (1818)
Context: Some years ago, when the images which this world affords first opened upon me, when I felt the cheering warmth of summer and heard the rustling of the leaves and the warbling of the birds, and these were all to me, I should have wept to die; now it is my only consolation. Polluted by crimes and torn by the bitterest remorse, where can I find rest but in death?

Just Like That: Talks on Sufism (1993)
Context: Just a few days ago a man came to see me and he said, "I am a humble man. I am just like the dust on your feet. I have been trying for almost twenty years to achieve higher consciousness, but I have been a failure. Why can't I attain?" And on and on he went. Every sentence started with I. If the grammar allowed, every sentence would have ended with I. And if everything was allowed, every sentence would have consisted only of I's. "I etcetera, I etcetera, I etcetera," it went on and on. You are filled too much. There is no room, no space for God to enter in you. You are too crowded. A thousand I's milling inside — they don't leave any space for anything to enter in you.

Down By The Salley Gardens http://poetry.poetryx.com/poems/1476/
Crossways (1889)
Context: p>Down by the salley gardens my love and I did meet;
She passed the salley gardens with little snow-white feet.
She bid me take love easy, as the leaves grow on the tree;
But I, being young and foolish, with her would not agree.In a field by the river my love and I did stand,
And on my leaning shoulder she laid her snow-white hand.
She bid me take life easy, as the grass grows on the weirs;
But I was young and foolish, and now am full of tears.</p

Japan, The Ambiguous, and Myself (1994)
Context: Kawabata Yasunari, the first Japanese writer who stood on this platform as a winner of the Nobel Prize for Literature, delivered a lecture entitled Japan, the Beautiful, and Myself. It was at once very beautiful and vague. I have used the English word vague as an equivalent of that word in Japanese aiming. This Japanese adjective could have several alternatives for its English translation. The kind of vagueness that Kawabata adopted deliberately is implied in the title itself of his lecture. It can be transliterated as "myself of beautiful Japan". The vagueness of the whole title derives from the Japanese particle "no" (literally "of") linking "Myself" and "Beautiful Japan".
The vagueness of the title leaves room for various interpretations of its implications.

To The Rose Upon The Rood Of Time
The Rose (1893)
Context: Come near, come near, come near — Ah, leave me still
A little space for the rose-breath to fill!
Lest I no more hear common things that crave;
The weak worm hiding down in its small cave,
The field-mouse running by me in the grass,
And heavy mortal hopes that toil and pass;
But seek alone to hear the strange things said
By God to the bright hearts of those long dead,
And learn to chaunt a tongue men do not know.
Come near; I would, before my time to go,
Sing of old Eire and the ancient ways:
Red Rose, proud Rose, sad Rose of all my days.

1860s, Illinois Farewell Address (1861)
Context: My friends — No one, not in my situation, can appreciate my feeling of sadness at this parting. To this place, and the kindness of these people, I owe every thing. Here I have lived a quarter of a century, and have passed from a young to an old man. Here my children have been born, and one is buried. I now leave, not knowing when, or whether ever, I may return, with a task before me greater than that which rested upon Washington. Without the assistance of that Divine Being, who ever attended him, I cannot succeed. With that assistance I cannot fail. Trusting in Him, who can go with me, and remain with you and be every where for good, let us confidently hope that all will yet be well. To His care commending you, as I hope in your prayers you will commend me, I bid you an affectionate farewell.

"The State of the Theatre" an interview by Henry Brandon in Harpers 221 (November 1960)
Context: I cannot write anything that I understand too well. If I know what something means to me, if I have already come to the end of it as an experience, I can't write it because it seems a twice-told tale. I have to astonish myself, and that of course is a very costly way of going about things, because you can go up a dead end and discover that it's beyond your capacity to discover some organism underneath your feeling, and you're left simply with a formless feeling which is not itself art. It's inexpressible and one must leave it until it is hardened and becomes something that has form and has some possibility of being communicated. It might take a year or two or three or four to emerge.

Acceptance speech of the National Book Award for Nonfiction (1952); also in Lost Woods: The Discovered Writing of Rachel Carson (1999) edited by Linda Lear, p. 91
Context: The winds, the sea, and the moving tides are what they are. If there is wonder and beauty and majesty in them, science will discover these qualities. If they are not there, science cannot create them. If there is poetry in my book about the sea, it is not because I deliberately put it there, but because no one could write truthfully about the sea and leave out the poetry.

2012, Remarks at Clinton Global Initiative (September 2012)
Context: Now, I do not use that word, "slavery" lightly. It evokes obviously one of the most painful chapters in our nation’s history. But around the world, there’s no denying the awful reality. When a man, desperate for work, finds himself in a factory or on a fishing boat or in a field, working, toiling, for little or no pay, and beaten if he tries to escape -- that is slavery. When a woman is locked in a sweatshop, or trapped in a home as a domestic servant, alone and abused and incapable of leaving -- that’s slavery. When a little boy is kidnapped, turned into a child soldier, forced to kill or be killed -- that’s slavery. When a little girl is sold by her impoverished family -- girls my daughters’ age -- runs away from home, or is lured by the false promises of a better life, and then imprisoned in a brothel and tortured if she resists -- that’s slavery. It is barbaric, and it is evil, and it has no place in a civilized world.

Part III: Man and Himself, Ch. 21: The Happy World, pp. 212–3
1950s, New Hopes for a Changing World (1951)
Context: Man, in the long ages since he descended from the trees, has passed arduously and perilously through a vast dusty desert, surrounded by the whitening bones of those who have perished by the way, maddened by hunger and thirst, by fear of wild beasts, by dread of enemies, not only living enemies, but spectres of dead rivals projected on to the dangerous world by the intensity of his own fears. At last he has emerged from the desert into a smiling land, but in the long night he has forgotten how to smile. We cannot believe in the brightness of the morning. We think it trivial and deceptive; we cling to old myths that allow us to go on living with fear and hate – above all, hate of ourselves, miserable sinners. This is folly. Man now needs for his salvation only one thing: to open his heart to joy, and leave fear to gibber through the glimmering darkness of a forgotten past. He must lift up his eyes and say: "No, I am not a miserable sinner; I am a being who, by a long and arduous road, has discovered how to make intelligence master natural obstacles, how to live in freedom and joy, at peace with myself and therefore with all mankind." This will happen if men choose joy rather than sorrow. If not, eternal death will bury man in deserved oblivion.

Light (1919), Ch. XXII - Light
Context: It is not enough to speak; you must know words. When you have said, "I am in pain," or when you have said, "I am right," you have said nothing in reality, you have only spoken to yourself. The real presence of truth is not in every word of truth, because of the wear and tear of words, and the fleeting multiplicity of arguments. One must have the gift of persuasion, of leaving to truth its speaking simplicity, its solemn unfoldings. It is not I who will be able to speak from the depths of myself. The attention of men dazzles me when it rises before me. The very nakedness of paper frightens me and drowns my looks. Not I shall embellish that whiteness with writing like light. I understand of what a great tribune's sorrow is made; and I can only dream of him who, visibly summarizing the immense crisis of human necessity in a work which forgets nothing, which seems to forget nothing, without the blot even of a misplaced comma, will proclaim our Charter to the epochs of the times in which we are, and will let us see it. Blessed be that simplifier, from whatever country he may come, — but all the same, I should prefer him, at the bottom of my heart, to speak French.

1850s, Speech on the Dred Scott Decision (1857)
Context: There is a natural disgust in the minds of nearly all white people, to the idea of an indiscriminate amalgamation of the white and black races; and Judge Douglas evidently is basing his chief hope, upon the chances of being able to appropriate the benefit of this disgust to himself. If he can, by much drumming and repeating, fasten the odium of that idea upon his adversaries, he thinks he can struggle through the storm. He therefore clings to this hope, as a drowning man to the last plank. He makes an occasion for lugging it in from the opposition to the Dred Scott decision. He finds the Republicans insisting that the Declaration of Independence includes ALL men, black as well as white; and forth-with he boldly denies that it includes negroes at all, and proceeds to argue gravely that all who contend it does, do so only because they want to vote, and eat, and sleep, and marry with negroes! He will have it that they cannot be consistent else. Now I protest against that counterfeit logic which concludes that, because I do not want a black woman for a slave I must necessarily want her for a wife. I need not have her for either, I can just leave her alone. In some respects she certainly is not my equal; but in her natural right to eat the bread she earns with her own hands without asking leave of any one else, she is my equal, and the equal of all others.

1910s, The New Nationalism (1910)
Context: Conservation means development as much as it does protection. I recognize the right and duty of this generation to develop and use the natural resources of our land; but I do not recognize the right to waste them, or to rob, by wasteful use, the generations that come after us. I ask nothing of the nation except that it so behave as each farmer here behaves with reference to his own children. That farmer is a poor creature who skins the land and leaves it worthless to his children. The farmer is a good farmer who, having enabled the land to support himself and to provide for the education of his children, leaves it to them a little better than he found it himself. I believe the same thing of a nation.

2018, "You are stealing our future" (December 2018)

Source: Autobiography of a Spiritually Incorrect Mystic (2000), p. 13

Terrorism and Communism (1920)

When You Are Agitated
Autobiography of Swami Sivananda

On mortality driving his creative energies (as quoted in [https://www.lacma.org/carlos-almaraz-other-voices “Other Voices: Reflections on Almaraz's Legacy”)

2019-06-22
Ben Shapiro: Why Celebrity Politics Matters
The New Revere
https://thenewrevere.com/2019/06/ben-shapiro-why-celebrity-politics-matters/
2019

The Crisis No. XIII
1770s, The American Crisis (1776&ndash;1783)

Source: Commentary on the Epistle to the Galatians (1535), Chapter 2, Verse 14

1910s, Address to the Knights of Columbus (1915)

for nowadays the world is lit by lightning! Blow out your candles Laura — and so goodbye…
Tom, Scene Seven
The Glass Menagerie (1944)

Dr. Díaz, Vice-Rector. Salamanca University. Salamanca, Spain. June 2003
About, 2000s

Letter to Lambertus Grunnius (August 1516), published in Life and Letters of Erasmus : Lectures delivered at Oxford 1893-4 (1894) http://books.google.com/books?id=ussXAAAAMAAJ&pg=PA180&lpg=PA180&dq=%22is+no+discipline+and+which+are+worse+than+brothels%22&source=bl&ots=PnJjrkSLNB&sig=JPY0PhTf2YgYwJlf3uH2eTvCJeA&hl=en&ei=BGwXTNqTA5XANu6_pJ8L&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBIQ6AEwAA#v=onepage&q=%22is%20no%20discipline%20and%20which%20are%20worse%20than%20brothels%22&f=false edited by James Anthony Froude, p. 180

"Andrea del Sarto", line 70
"Less is more" is often misattributed to architects Buckminster Fuller or Ludwig Mies van der Rohe. It is something of a motto for minimalist philosophy. It was used in 1774 by Christoph Martin Wieland.
Men and Women (1855)

1930s, Die verfluchten Hakenkreuzler. Etwas zum Nachdenken (1932)

Solaris (1961), Ch. 6: "The Little Apocrypha", p. 72
Solaris (1961)

From the book "Universal consciousness"

Aniketana (1964)

Source: The Rubaiyat (1120)

Source: First Manuscript – Wages of Labour, p. 6.
Source: Economic and Philosophic Manuscripts of 1844

Source: Gospel of Barnabas (c. 16th century AD manuscript), Ch. 33. The gospel's origins and author have been debated; several theories are speculative, and none has general acceptance. The Gospel of Barnabas is dated to the 13th to 15th centuries,[2] much too late to have been written by Barnabas (fl. 1st century CE). Many of its teachings are synchronous with those in the Quran and oppose the Bible, especially the New Testament; some, however, contradict the Quran.

Yet Another Effort, Frenchmen, If You Would Become Republicans
Philosophy in the Bedroom (1795)

quit the bust above my door!
Take thy beak from out my heart, and take thy form from off my door!"
Quoth the Raven, "Nevermore."
Stanza 17.
The Raven (1844)

Greater than Sky, Vaster than Space, (2018), Introduction

Cited in De Laugier, Vicissitudes of the Italian people from 1801 to 1815, to. X, Firenze, 1836, p. 43 – Aless. Zanoli, About the Italian army, historical-statistical outline from 1796 to 1814, vol. II, Milano, 1845, p. 145.

Quoted in Pope John Paul II, Homily for the Canonization of Father Leopold of Castelnovo (16 October 1983) https://www.vatican.va/content/john-paul-ii/it/homilies/1983/documents/hf_jp-ii_hom_19831016_leopoldo-da-castelnovo.html.
Original: (it) Nascondiamo tutto, anche quello che può avere apparenza di dono di Dio, affinché non se ne faccia mercato. A Dio solo l'onore e la gloria! Se fosse possibile, noi dovremmo passare sulla terra come un'ombra che non lascia traccia di sé.

Source: Song Don't Care

3 July 2015
Source: [National Broadcast by General Prayut Chan-o-cha, Prime Minister –July 3, 2015, http://www.thaigov.go.th/index.php?option=com_k2&view=item&id=93453:93453&Itemid=399&lang=en, Royal Thai Government, 8 August 2015]

Source: Stillness Speaks (2003), Ch 9

Source: Stillness Speaks (2003), Ch 9

Source: Stillness Speaks (2003)