Quotes about mankind

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Sec. 116
Some Thoughts Concerning Education (1693)

The Farmer Refuted (1775)

Sec. 318
The Gay Science (1882)

Lord George Bentinck: A Political Biography (1852), pp. 324-325.
1850s

Of Idolatry
A short Schem of the true Religion

De fabrica, quoted in O'Malley 1964, p. 317

Lawh-i-Maqsúd http://reference.bahai.org/en/t/b/TB/tb-12.html (Tablet of Maqsúd)

1900s, First Annual Message to Congress (1901)

"James Tobin - Biographical" (1981)

Shaykh Abdur Rahmaan As-Sudays, 2007-03-19, April 19, 2002, www.alharamainsermons.org http://www.alharamainsermons.org/eng/modules.php?name=News&file=article&sid=71,.

Reflections of a Non-Political Man http://germanhistorydocs.ghi-dc.org/sub_document.cfm?document_id=946 [Betrachtungen eines Unpolitischen] (1918)

Wir sind im Wesentlichen noch dieselben Menschen, wie die des Zeitalters der Reformation: wie sollte es auch anders sein? Aber dass wir uns einige Mittel nicht mehr erlauben, um mit ihnen unsrer Meinung zum Siege zu verhelfen, das hebt uns gegen jene Zeit ab und beweist, dass wir einer höhern Cultur angehören. Wer jetzt noch, in der Art der Reformations-Menschen, Meinungen mit Verdächtigungen, mit Wuthausbrüchen bekämpft und niederwirft, verräth deutlich, dass er seine Gegner verbrannt haben würde, falls er in anderen Zeiten gelebt hätte, und dass er zu allen Mitteln der Inquisition seine Zuflucht genommen haben würde, wenn er als Gegner der Reformation gelebt hätte. Diese Inquisition war damals vernünftig, denn sie bedeutete nichts Anderes, als den allgemeinen Belagerungszustand, welcher über den ganzen Bereich der Kirche verhängt werden musste, und der, wie jeder Belagerungszustand, zu den äussersten Mitteln berechtigte, unter der Voraussetzung nämlich (welche wir jetzt nicht mehr mit jenen Menschen theilen), dass man die Wahrheit, in der Kirche, habe, und um jeden Preis mit jedem Opfer zum Heile der Menschheit bewahren müsse. Jetzt aber giebt man Niemandem so leicht mehr zu, dass er die Wahrheit habe: die strengen Methoden der Forschung haben genug Misstrauen und Vorsicht verbreitet, so dass Jeder, welcher gewaltthätig in Wort und Werk Meinungen vertritt, als ein Feind unserer jetzigen Cultur, mindestens als ein zurückgebliebener empfunden wird. In der That: das Pathos, dass man die Wahrheit habe, gilt jetzt sehr wenig im Verhältniss zu jenem freilich milderen und klanglosen Pathos des Wahrheit-Suchens, welches nicht müde wird, umzulernen und neu zu prüfen.
Section IX, "Man Alone with Himself" / aphorism 633
Human, All Too Human (1878), Helen Zimmern translation

Source: Omnipotent Government: The Rise of the Total State and Total War (1944), Chapter III: Etatism

The Raven and Other Poems (1845), Preface

"Writing", p. 27
The Dyer's Hand, and Other Essays (1962)

1780s, The Newburgh Address (1783)

Television interview ("On clarity and exact thinking" - available on youtube)
1960s

Book III, Chapter 13
Florentine Histories (1526)

J'accuse! (1898)

Emile, or On Education (1762), Book II

Quote from: Caspar David Friedrich, by Irma Emmerich; Herman Böhlaus, Weimar, 1964, p. 11; as cited & transl. by Linda Siegel in Caspar David Friedrich and the Age of German Romanticism, Boston Branden Press Publishers, 1978, p. 4
undated

Section 25b–c
Timaeus

Speech (7 June 1923), Seanad Éireann (Irish Free Senate), on the Censorship of Films Bill. http://historical-debates.oireachtas.ie/S/0001/S.0001.192306070006.html

1910s, The World Movement (1910)

Statement of the husband of the woman killed in the accident
Deadeye Dick (1982)

Source: The Last Messiah (1933), To Be a Human Being https://www.youtube.com/watch?v=u4m6vvaY-Wo&t=1110s (1989–90)

" The British Rule in India http://www.marxists.org/archive/marx/works/1853/06/25.htm," New York Daily Tribune, 10 June 1853.

Writings of the Young Marx on Philosophy and Society, L. Easton, trans. (1967), p. 38
Reflections of a Youth on Choosing an Occupation (1835)

" The Ecclesiastical Ministry http://history.hanover.edu/texts/voltaire/voleccle.html"
Citas, Dictionnaire philosophique (1764)

1950s, The Russell-Einstein Manifesto (1955)

Source: United Nations, Human Development Report 1994 http://books.google.com/books?id=pSa5Zrg5TnEC&pg=PA88, (1994), p. 88

Preface
1920s, The Practice and Theory of Bolshevism (1920)

The Post Office Girl (published posthumously in 1982)

The Black Cat (1843)

1950s, What Desires Are Politically Important? (1950)

Letter 30, 4.
Letters, Book IX

"A Matter of the Soul" (1975), pp. 75-76
It All Adds Up (1994)

Source: The Sirens of Titan (1959), Chapter 1 “Between Timid and Timbuktu” (p. 7)

Speech in Birmingham, England encouraging civil disobedience in support of nuclear disarmament (15 April 1961)
1960s

Edwin Grant Conklin, in: p. 74 Thirteen Americans: their spiritual autobiographies https://archive.org/stream/religionandcivil000911mbp#page/n91/mode/2up Louis Finkelstein (ed.), 1953, p. 74

Variant translations: I may not be better than other people, but at least I am different.
If I am not better, at least I am different.
Confessions of Jean-Jacques Rousseau (1765-1770; published 1782), Book I

1860s, Letter to James C. Conkling (1863)

The Last Messiah [Den sidste Messias] (1933)

Nobel lecture (1978)

1790s, The Age of Reason, Part I (1794)

Speech to the Association of Los Alamos Scientists (2 November 1945) http://www.atomicarchive.com/Docs/ManhattanProject/OppyFarewell.shtml

An obituary for Adolf Hitler, Aftenposten (7 May 1945)

Response to observations made in In A Minor Key by Charles D. Isaacson, in The Conservative, Vol. I, No. 2, (1915), p. 4
Non-Fiction

Trotsky's Testament (1940)
Context: For forty-three years of my conscious life I have remained a revolutionist; for forty-two of them I have fought under the banner of Marxism. If I had to begin all over again I would of course try to avoid this or that mistake, but the main course of my life would remain unchanged. I shall die a proletarian revolutionist, a Marxist, a dialectical materialist, and, consequently, an irreconcilable atheist. My faith in the communist future of mankind is not less ardent, indeed it is firmer today, than it was in the days of my youth.

Letter to unknown recipient (13 December 1757) http://teachingamericanhistory.org/library/index.asp?document=473. The letter was published as early as 1817 (William Temple Franklin, The Works of Benjamin Franklin, volume VI, pp. 243-244). In 1833 William Wisner ("Don't Unchain the Tiger," American Tract Society, 1833) identified the recipient as probably Thomas Paine, which was echoed by Jared Sparks in his 1840 edition of Franklin's works (volume x, p. 281). (Presumably it would have been directed against The Age of Reason, his deistic work which criticized orthodox Christianity.) Calvin Blanchard responded to Wisner's tract in The Life of Thomas Paine (1860), pp. 73-74, by noting that Franklin died in 1790, while Paine did not begin writing The Age of Reason until 1793, and incorrectly concluded that the letter did not exist. Paul F. Boller, Jr., and John George, included it in They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions (1989), on p. 28. Moncure Daniel Conway pointed out (The Life of Thomas Paine, 1892, vol I, p. vii) that the recipient could not be Thomas Paine, in that he, unlike Paine, denied a "particular providence". The intended recipient remains unidentified.
Parts of the above have also been rearranged and paraphrased:
I would advise you not to attempt Unchaining The Tiger, but to burn this piece before it is seen by any other person.
If men are so wicked with religion, what would they be if without it?
If men are so wicked with religion, what would they be Without it? Think how many inconsiderate and inexperienced youth of both sexes there are, who have need of the motives of religion to restrain them from vice, to support their virtue, and retain them in the practice of it till it becomes habitual.
Epistles
Context: I have read your Manuscript with some Attention. By the Arguments it contains against the Doctrine of a particular Providence, tho’ you allow a general Providence, you strike at the Foundation of all Religion: For without the Belief of a Providence that takes Cognizance of, guards and guides and may favour particular Persons, there is no Motive to Worship a Deity, to fear its Displeasure, or to pray for its Protection. I will not enter into any Discussion of your Principles, tho’ you seem to desire it; At present I shall only give you my Opinion that tho’ your Reasonings are subtle, and may prevail with some Readers, you will not succeed so as to change the general Sentiments of Mankind on that Subject, and the Consequence of printing this Piece will be a great deal of Odium drawn upon your self, Mischief to you and no Benefit to others. He that spits against the Wind, spits in his own Face. But were you to succeed, do you imagine any Good would be done by it? You yourself may find it easy to live a virtuous Life without the Assistance afforded by Religion; you having a clear Perception of the Advantages of Virtue and the Disadvantages of Vice, and possessing a Strength of Resolution sufficient to enable you to resist common Temptations. But think how great a Proportion of Mankind consists of weak and ignorant Men and Women, and of inexperienc’d and inconsiderate Youth of both Sexes, who have need of the Motives of Religion to restrain them from Vice, to support their Virtue, and retain them in the Practice of it till it becomes habitual, which is the great Point for its Security; And perhaps you are indebted to her originally that is to your Religious Education, for the Habits of Virtue upon which you now justly value yourself. You might easily display your excellent Talents of reasoning on a less hazardous Subject, and thereby obtain Rank with our most distinguish’d Authors. For among us, it is not necessary, as among the Hottentots that a Youth to be receiv’d into the Company of Men, should prove his Manhood by beating his Mother. I would advise you therefore not to attempt unchaining the Tyger, but to burn this Piece before it is seen by any other Person, whereby you will save yourself a great deal of Mortification from the Enemies it may raise against you, and perhaps a good deal of Regret and Repentance. If Men are so wicked as we now see them with Religion what would they be if without it?

Lecture XXVIL: On Habit - Part II, in “Elementary Sketches of Moral Philosophy”, delivered at The Royal Institution in the years 1804, 1805, and 1806 by the late Rev. Sydney Smith, M.A. (Spottiswoodes and Shaw (London: 1849)) http://www.archive.org/stream/elementarysketc03smitgoog#page/n438/mode/2up, p. 423-424
Another Variant: The history of the world shows us that men are not to be counted by their numbers, but by the fire and vigour of their passions; by their deep sense of injury; by their memory of past glory; by their eagerness for fresh fame; by their clear and steady resolution of ceasing to live, or of achieving a particular object, which, when it is once formed, strikes off a load of manacles and chains, and gives free space to all heavenly and heroic feelings. All great and extraordinary actions come from the heart. There are seasons in human affairs when qualities, fit enough to conduct the common business of life, are feeble and useless, when men must trust to emotion for that safety which reason at such times can never give. These are the feelings which led the ten thousand over the Carduchian mountains; these are the feelings by which a handful of Greeks broke in pieces the power of Persia; and in the fens of the Dutch, and on the mountains of the Swiss, defended the happiness and revenged the oppressions of man! God calls all the passions out in their keenness and vigour for the present safety of mankind, anger and revenge, and the heroic mind, and a readiness to suffer—all the secret strength, all the invisible array of the feelings—all that nature has reserved for the great scenes of the world. When the usual hopes and the common aids of man are all gone, nothing remains under God but those passions which have often proved the best ministers of His purpose and the surest protectors of the world.
Quoted by Theodore Roosevelt in his " Brotherhood and the Heroic Virtues http://www.theodore-roosevelt.com/images/research/txtspeeches/668.pdf" Address at the Veterans' Reunion, Burlington, Vermont, September 5, 1901 and published in Theodore Roosevelt's "The Strenuous Life: Essays and Addresses" by Dover Publications (April 23, 2009) in its Dover Thrift Editions (ISBN: 978-0486472294), p. 126-127
Elementary Sketches of Moral Philosophy (1849)
Context: The history of the world shows us that men are not to be counted by their numbers, but by the fire and vigour of their passions; by their deep sense of injury; by their memory of past glory; by their eagerness for fresh fame; by their clear and steady resolution of ceasing to live, or of achieving a particular object, which, when it is once formed, strikes off a load of manacles and chains, and gives free space to all heavenly and heroic feelings. All great and extraordinary actions come from the heart. There are seasons in human affairs, when qualities fit enough to conduct the common business of life, are feeble and useless; and when men must trust to emotion, for that safety which reason at such times can never give. These are the feelings which led the ten thousand over the Carduchian mountans; these are the feelings by which a handful of Greeks broke in pieces the power of Persia: they have, by turns, humbled Austria, reduced Spain; and in the fens of the Dutch, and on the mountains of the Swiss, defended the happiness, and revenged the oppressions, of man! God calls all the passions out in their keenness and vigour, for the present safety of mankind. Anger, and revenge, and the heroic mind, and a readiness to suffer;— all the secret strength, all the invisible array, of the feelings,— all that nature has reserved for the great scenes of the world. For the usual hopes, and the common aids of man, are all gone! Kings have perished, armies are subdued, nations mouldered away! Nothing remains, under God, but those passions which have often proved the best ministers of His vengeance, and the surest protectors of the world.

Book III, 3.39-[3]
History of the Peloponnesian War, Book III

"The Pursuit of Truth" in The Collected Papers of Bertrand Russell (1993)
Attributed from posthumous publications
Context: I cannot believe – and I say this with all the emphasis of which I am capable – that there can ever be any good excuse for refusing to face the evidence in favour of something unwelcome. It is not by delusion, however exalted, that mankind can prosper, but only by unswerving courage in the pursuit of truth.

“From George Washington to Lafayette, 15 August 1786,” Founders Online, National Archives http://founders.archives.gov/documents/Washington/04-04-02-0200 Source: The Papers of George Washington, Confederation Series, vol. 4, 2 April 1786 – 31 January 1787, ed. W. W. Abbot. Charlottesville: University Press of Virginia, 1995, pp. 214–216. Page scan http://memory.loc.gov/cgi-bin/ampage?collId=mgw2&fileName=gwpage013.db&recNum=157&tempFile=./temp/~ammem_fmyS&filecode=mgw&next_filecode=mgw&itemnum=1&ndocs=100 at American Memory (Library of Congress)
1780s
Context: Altho’ I pretend to no peculiar information respecting commercial affairs, nor any foresight into the scenes of futurity; yet as the member of an infant-empire, as a Philanthropist by character, and (if I may be allowed the expression) as a Citizen of the great republic of humanity at large; I cannot help turning my attention sometimes to this subject. I would be understood to mean, I cannot avoid reflecting with pleasure on the probable influence that commerce may here after have on human manners & society in general. On these occasions I consider how mankind may be connected like one great family in fraternal ties—I endulge a fond, perhaps an enthusiastic idea, that as the world is evidently much less barbarous than it has been, its melioration must still be progressive—that nations are becoming more humanized in their policy—that the subjects of ambition & causes for hostility are daily diminishing—and in fine, that the period is not very remote when the benefits of a liberal & free commerce will, pretty generally, succeed to the devastations & horrors of war.

1910s, Address to the Knights of Columbus (1915)
Context: All of us, no matter from what land our parents came, no matter in what way we may severally worship our Creator, must stand shoulder to shoulder in a united America for the elimination of race and religious prejudice. We must stand for a reign of equal justice to both big and small. We must insist on the maintenance of the American standard of living. We must stand for an adequate national control which shall secure a better training of our young men in time of peace, both for the work of peace and for the work of war. We must direct every national resource, material and spiritual, to the task not of shirking difficulties, but of training our people to overcome difficulties. Our aim must be, not to make life easy and soft, not to soften soul and body, but to fit us in virile fashion to do a great work for all mankind. This great work can only be done by a mighty democracy, with these qualities of soul, guided by those qualities of mind, which will both make it refuse to do injustice to any other nation, and also enable it to hold its own against aggression by any other nation. In our relations with the outside world, we must abhor wrongdoing, and disdain to commit it, and we must no less disdain the baseness of spirit which lamely submits to wrongdoing. Finally and most important of all, we must strive for the establishment within our own borders of that stern and lofty standard of personal and public neutrality which shall guarantee to each man his rights, and which shall insist in return upon the full performance by each man of his duties both to his neighbor and to the great nation whose flag must symbolize in the future as it has symbolized in the past the highest hopes of all mankind.

Source: Terre des Hommes (1939), Ch. IX Barcelona and Madrid (1936)
Context: Human drama does not show itself on the surface of life. It is not played out in the visible world, but in the hearts of men. … One man in misery can disrupt the peace of a city. It is another of the miraculous things about mankind that there is no pain nor passion that does not radiate to the ends of the earth. Let a man in a garret but burn with enough intensity and he will set fire to the world.

As translated in The Ante-Nicene Fathers (1886) edited by Alexander Roberts and James Donaldson, Vol. 7, p. 320 http://books.google.com/books?id=ko0sAAAAYAAJ&pg=PA320
Variant translation: When I, Constantine Augustus, as well as I Licinius Augustus fortunately met near Mediolanurn [Milan], and were considering everything that pertained to the public welfare and security, we thought —, among other things which we saw would be for the good of many, those regulations pertaining to the reverence of the Divinity ought certainly to be made first, so that we might grant to the Christians and others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule. And thus by this wholesome counsel and most upright provision we thought to arrange that no one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, or of that religion which he should think best for himself, so that the Supreme Deity, to whose worship we freely yield our hearts, may show in all things His usual favor and benevolence. Therefore, your Worship should know that it has pleased us to remove all conditions whatsoever, which were in the rescripts formerly given to you officially, concerning the Christians and now any one of these who wishes to observe Christian religion may do so freely and openly, without molestation. We thought it fit to commend these things most fully to your care that you may know that we have given to those Christians free and unrestricted opportunity of religious worship. When you see that this has been granted to them by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made we that we may not seem to detract from any dignity or any religion.
As translated in The Early Christian Persecutions (1897) by Dana Carleton Munro http://books.google.com/books?id=eoQTAAAAIAAJ&pg=PA29
Edict of Milan (313)
Context: When we, Constantine and Licinius, emperors, had an interview at Milan, and conferred together with respect to the good and security of the commonweal, it seemed to us that, amongst those things that are profitable to mankind in general, the reverence paid to the Divinity merited our first and chief attention, and that it was proper that the Christians and all others should have liberty to follow that mode of religion which to each of them appeared best; so that that God, who is seated in heaven, might be benign and propitious to us, and to every one under our government. And therefore we judged it a salutary measure, and one highly consonant to right reason, that no man should be denied leave of attaching himself to the rites of the Christians, or to whatever other religion his mind directed him, that thus the supreme Divinity, to whose worship we freely devote ourselves, might continue to vouchsafe His favour and beneficence to us. And accordingly we give you to know that, without regard to any provisos in our former orders to you concerning the Christians, all who choose that religion are to be permitted, freely and absolutely, to remain in it, and not to be disturbed any ways, or molested. And we thought fit to be thus special in the things committed to your charge, that you might understand that the indulgence which we have granted in matters of religion to the Christians is ample and unconditional; and perceive at the same time that the open and free exercise of their respective religions is granted to all others, as well as to the Christians. For it befits the well-ordered state and the tranquillity of our times that each individual be allowed, according to his own choice, to worship the Divinity; and we mean not to derogate aught from the honour due to any religion or its votaries.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.32
Context: The chief object of the Law, as has been shown by us, is the teaching of truths; to which the truth of the creatio ex nihilo belongs. It is known that the object of the law of Sabbath is to confirm and to establish this principle, as we have shown in this treatise (Part II. chap. xxxi.) In addition to the teaching of truths the Law aims at the removal of injustice from mankind. We have thus proved that the first laws do not refer to burnt-offering and sacrifice, which are of secondary importance.

The Inferno (1917), Ch. XVI
Context: I come back as I always do to the greatness of mankind's curse, and I repeat it with the monotony of those who are always right — oh, without God, without a harbour, without enough rags to cover us, all we have, standing erect on the land of the dead, is the rebellion of our smile, the rebellion of being gay when darkness envelops us. We are divinely alone, the heavens have fallen on our heads.

1961, UN speech
Context: Ladies and gentlemen of this Assembly, the decision is ours. Never have the nations of the world had so much to lose, or so much to gain. Together we shall save our planet, or together we shall perish in its flames. Save it we can — and save it we must — and then shall we earn the eternal thanks of mankind and, as peacemakers, the eternal blessing of God.

The Inferno (1917), Ch. XIV
Context: I wanted to know the secret of life. I had seen men, groups, deeds, faces. In the twilight I had seen the tremulous eyes of beings as deep as wells. I had seen the mouth that said in a burst of glory, "I am more sensitive than others." I had seen the struggle to love and make one's self understood, the refusal of two persons in conversation to give themselves to each other, the coming together of two lovers, the lovers with an infectious smile, who are lovers in name only, who bury themselves in kisses, who press wound to wound to cure themselves, between whom there is really no attachment, and who, in spite of their ecstasy deriving light from shadow, are strangers as much as the sun and the moon are strangers. I had heard those who could find no crumb of peace except in the confession of their shameful misery, and I had seen faces pale and red-eyed from crying. I wanted to grasp it all at the same time. All the truths taken together make only one truth. I had had to wait until that day to learn this simple thing. It was this truth of truths which I needed.
Not because of my love of mankind. It is not true that we love mankind. No one ever has loved, does love, or will love mankind. It was for myself, solely for myself, that I sought to attain the full truth, which is above emotion, above peace, even above life, like a sort of death. I wanted to derive guidance from it, a faith. I wanted to use it for my own good.

Source: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 1 : Of the Principle of Utility
Context: Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.

Essay on the Immortality of the Soul
Context: Heaven and Hell suppose two distinct species of men, the good and the bad; but the greatest part of mankind float betwixt vice and virtue. -- Were one to go round the world with an intention of giving a good supper to the righteous, and a sound drubbing to the wicked, he would frequently be embarrassed in his choice, and would find that the merits and the demerits of most men and women scarcely amount to the value of either.

Letter to the Hebrew Congregation of Newport, Rhode Island (1790)
1790s
Context: The Citizens of the United States of America have a right to applaud themselves for giving to Mankind examples of an enlarged and liberal policy: a policy worthy of imitation. All possess alike liberty of conscience and immunities of citizenship. It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people that another enjoyed the exercise of their inherent natural rights. For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should demean themselves as good citizens in giving it on all occasions their effectual support.
May the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while every one shall sit under his own vine and fig tree, and there shall be none to make him afraid.

"The Idea of Righteousness"
1930s, Has Religion Made Useful Contributions to Civilization? (1930)
Context: With our present industrial technique we can, if we choose, provide a tolerable subsistence for everybody. We could also secure that the world's population should be stationary if we were not prevented by the political influence of churches which prefer war, pestilence, and famine to contraception. The knowledge exists by which universal happiness can be secured; the chief obstacle to its utilization for that purpose is the teaching of religion. Religion prevents our children from having a rational education; religion prevents us from removing fundamental causes of war; religion prevents us from teaching the ethic of scientific co-operation in place of the old fierce doctrines of sin and punishment. It is possible that mankind is on the threshold of a golden age; but, if so, it will be necessary first to slay the dragon that guards the door, and this dragon is religion.

Preface to ' (1859).
Context: In the social production of their life, men enter into definite relations that are indispensable and independent of their will; these relations of production correspond to a definite stage of development of their material forces of production. The sum total of these relations of production constitutes the economic structure of society — the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life determines the social, political and intellectual life process in general. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness. [Es ist nicht das Bewußtsein der Menschen, das ihr Sein, sondern umgekehrt ihr gesellschaftliches Sein, das ihr Bewusstsein bestimmt. ] At a certain stage of their development, the material productive forces in society come in conflict with the existing relations of production, or — what is but a legal expression for the same thing — with the property relations within which they have been at work before. From forms of development of the productive forces these relations turn into fetters. Then begins an epoch of social revolution. With the change of the economic foundation the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic — in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we can not judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever disappears before all the productive forces for which there is room in it have been developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore, mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, we will always find that the task itself arises only when the material conditions necessary for its solution already exist or are at least in the process of formation. In broad outlines we can designate the Asiatic, the ancient, the feudal, and the modern bourgeois modes of production as so many progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production — antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individuals; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation constitutes, therefore, the closing chapter of the prehistoric stage of human society.

Light (1919), Ch. XIX - Ghosts
Context: The truth is that the love of mankind is a single season among so many others. The truth is that we have within us something much more mortal than we are, and that it is this, all the same, which is all-important. Therefore we survive very much longer than we live. There are things we think we know and which yet are secrets. Do we really know what we believe? We believe in miracles. We make great efforts to struggle, to go mad. We should like to let all our good deserts be seen. We fancy that we are exceptions and that something supernatural is going to come along. But the quiet peace of the truth fixes us. The impossible becomes again the impossible. We are as silent as silence itself.

2013, Brandenburg Gate Speech (June 2013)
Context: The wall belongs to history. But we have history to make as well. And the heroes that came before us now call to us to live up to those highest ideals -- to care for the young people who can't find a job in our own countries, and the girls who aren't allowed to go to school overseas; to be vigilant in safeguarding our own freedoms, but also to extend a hand to those who are reaching for freedom abroad. This is the lesson of the ages. This is the spirit of Berlin. And the greatest tribute that we can pay to those who came before us is by carrying on their work to pursue peace and justice not only in our countries but for all mankind.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Awakening of Western thought will not be complete until that thought steps outside itself and comes to an understanding with the search for a world-view as this manifests itself in the thought of mankind as a whole. We have too long been occupied with the developing series of our own philosophical systems, and have taken no notice of the fact that there is a world-philosophy of which our Western philosophy is only a part. If, however, one conceives philosophy as being a struggle to reach a view of the world as a whole, and seeks out the elementary convictions which are to deepen it and give it a sure foundation, one cannot avoid setting our own thought face to face with that of the Hindus, and of the Chinese in the Far East. … Our Western philosophy, if judged by its own latest pronouncements, is much naiver than we admit to ourselves, and we fail to perceive this only because we have acquired the art of expressing what is simple in a pedantic way.

Sec. 116
Some Thoughts Concerning Education (1693)
Context: All the entertainment and talk of history is nothing almost but fighting and killing: and the honour and renown that is bestowed on conquerers (who for the most part are but the great butchers of mankind) farther mislead growing youth, who by this means come to think slaughter the laudible business of mankind, and the most heroick of virtues. By these steps unnatural cruelty is planted in us; and what humanity abhors, custom reconciles and recommends to us, by laying it in the way to honour. Thus, by fashioning and opinion, that comes to be a pleasure, which in itself neither is, nor can be any.

Independence Day address (1821)
Context: And now, friends and countrymen, if the wise and learned philosophers of the elder world, the first observers of nutation and aberration, the discoverers of maddening ether and invisible planets, the inventors of Congreve rockets and shrapnel shells, should find their hearts disposed to enquire what has America done for the benefit of mankind? Let our answer be this: America, with the same voice which spoke herself into existence as a nation, proclaimed to mankind the inextinguishable rights of human nature, and the only lawful foundations of government.

2011, Address on interventions in Libya (March 2011)
Context: For generations, we have done the hard work of protecting our own people, as well as millions around the globe. We have done so because we know that our own future is safer, our own future is brighter, if more of mankind can live with the bright light of freedom and dignity. 
Tonight, let us give thanks for the Americans who are serving through these trying times, and the coalition that is carrying our effort forward. And let us look to the future with confidence and hope not only for our own country, but for all those yearning for freedom around the world.

Letter to David Humphreys (25 July 1785), published in The Writings of George Washington, edited by John C. Fitzpatrick, Vol. 28, pp. 202-3. The W. W. Abbot transcription (given at Founders Online http://founders.archives.gov/documents/Washington/04-03-02-0142) differs slightly:
My first wish is, to see this plague to Mankind banished from the Earth; & the Sons & daughters of this World employed in more pleasing & innocent amusements than in preparing implements, & exercising them for the destruction of the human race.
1780s
Context: As the complexion of European politics seems now (from letters I have received from the Marqs. de la Fayette, Chevrs. Chartellux, De la Luzerne, &c.,) to have a tendency to Peace, I will say nothing of war, nor make any animadversions upon the contending powers; otherwise, I might possibly have said that the retreat from it seemed impossible after the explicit declaration of the parties: My first wish is to see this plague to mankind banished from off the Earth, and the sons and Daughters of this world employed in more pleasing and innocent amusements, than in preparing implements and exercising them for the destruction of mankind: rather than quarrel about territory let the poor, the needy and oppressed of the Earth, and those who want Land, resort to the fertile plains of our western country, the second Promise, and there dwell in peace, fulfilling the first and great commandment.

§ 243
The Reasonableness of Christianity (1695)
Context: The greatest part of mankind want leisure or capacity for demonstration, nor can carry a train of proofs, which in that way they must always depend upon for conviction, and cannot be required to assent to till they see the demonstration. Wherever they stick, the teachers are always put upon proof, and must clear the doubt by a thread of coherent deductions from the first principle, how long or how intricate soever that be. And you may as soon hope to leave all the day labourers and tradesmen, the spinsters and dairy-maids, perfect mathematicians, as to have them perfect in ethics this way: having plain commands is the sure and only course to bring them to obedience and practice: the greatest part cannot know, and therefore they must believe. And I ask, whether one coming from heaven in the power of God, in full and clear evidence and demonstration of miracles, giving plain and direct rules of morality and obedience, be not likelier to enlighten the bulk of mankind, and set them right in their duties, and bring them to do them, than by reasoning with them from general notions and principles of human reason?

1900s, Inaugural Address (1905)
Context: The conditions which have told for our marvelous material well-being, which have developed to a very high degree our energy, self-reliance, and individual initiative, have also brought the care and anxiety inseparable from the accumulation of great wealth in industrial centers. Upon the success of our experiment much depends, not only as regards our own welfare, but as regards the welfare of mankind. If we fail, the cause of free self-government throughout the world will rock to its foundations, and therefore our responsibility is heavy, to ourselves, to the world as it is to-day, and to the generations yet unborn.

1940s, To Every Briton (1940)
Context: This war has descended upon mankind as a curse and a warning. It is a curse inasmuch as it is brutalizing man on a scale hitherto unknown. All distinctions between combatants and noncombatants have been abolished. No one and nothing is to be spared. Lying has been reduced to an art. Britain was to defend small nationalities. One by one they have vanished, at least for the time being. It is also a warning. It is a warning that, if nobody reads the writing on the wall, man will be reduced to the state of the beast, whom he is shaming by his manners. I read the writing when the hostilities broke out. But I had not the courage to say the word. God has given me the courage to say it before it is too late.

Nobel lecture (1970)
Context: I believe that world literature has it in its power to help mankind, in these its troubled hours, to see itself as it really is, notwithstanding the indoctrinations of prejudiced people and parties. World literature has it in its power to convey condensed experience from one land to another so that we might cease to be split and dazzled, that the different scales of values might be made to agree, and one nation learn correctly and concisely the true history of another with such strength of recognition and painful awareness as it had itself experienced the same, and thus might it be spared from repeating the same cruel mistakes.

Kosmos (1847)
Context: If we would indicate an idea which, throughout the whole course of history, has ever more and more widely extended its empire, or which, more than any other, testifies to the much-contested and still more decidedly misunderstood perfectibility of the whole human race, it is that of establishing our common humanity — of striving to remove the barriers which prejudice and limited views of every kind have erected among men, and to treat all mankind, without reference to religion, nation, or color, as one fraternity, one great community, fitted for the attainment of one object, the unrestrained development of the physical powers. This is the ultimate and highest aim of society, identical with the direction implanted by nature in the mind of man toward the indefinite extension of his existence. He regards the earth in all its limits, and the heavens as far as his eye can scan their bright and starry depths, as inwardly his own, given to him as the objects of his contemplation, and as a field for the development of his energies. Even the child longs to pass the hills or the seas which inclose his narrow home; yet, when his eager steps have borne him beyond those limits, he pines, like the plant, for his native soil; and it is by this touching and beautiful attribute of man — this longing for that which is unknown, and this fond remembrance of that which is lost — that he is spared from an exclusive attachment to the present. Thus deeply rooted in the innermost nature of man, and even enjoined upon him by his highest tendencies, the recognition of the bond of humanity becomes one of the noblest leading principles in the history of mankind.

1900s, The Strenuous Life: Essays and Addresses (1900), National Duties
Context: Barbarism has, and can have, no place in a civilized world. It is our duty toward the people living in barbarism to see that they are freed from their chains, and we can free them only by destroying barbarism itself. The missionary, the merchant, and the soldier may each have to play a part in this destruction, and in the consequent uplifting of the people. Exactly as it is the duty of a civilized power scrupulously to respect the rights of all weaker civilized powers and gladly to help those who are struggling toward civilization, so it is its duty to put down savagery and barbarism. As in such a work human instruments must be used, and as human instruments are imperfect, this means that at times there will be injustice; that at times merchant or soldier, or even missionary, may do wrong. Let us instantly condemn and rectify such wrong when it occurs, and if possible punish the wrongdoer. But shame, thrice shame to us, if we are so foolish as to make such occasional wrongdoing an excuse for failing to perform a great and righteous task. Not only in our own land, but throughout the world, throughout all history, the advance of civilization has been of incalculable benefit to mankind, and those through whom it has advanced deserve the highest honor. All honor to the missionary, all honor to the soldier, all honor to the merchant who now in our own day have done so much to bring light into the world’s dark places.

All the Trouble in the World (1994)

Of Atheism
A short Schem of the true Religion
Context: Atheism is so senseless & odious to mankind that it never had many professors. Can it be by accident that all birds beasts & men have their right side & left side alike shaped (except in their bowels) & just two eyes & no more on either side the face & just two ears on either side the head & a nose with two holes & no more between the eyes & one mouth under the nose & either two fore leggs or two wings or two arms on the sholders & two leggs on the hipps one on either side & no more? Whence arises this uniformity in all their outward shapes but from the counsel & contrivance of an Author? Whence is it that the eyes of all sorts of living creatures are transparent to the very bottom & the only transparent members in the body, having on the outside an hard transparent skin, & within transparent juyces with a crystalline Lens in the middle & a pupil before the Lens all of them so truly shaped & fitted for vision, that no Artist can mend them? Did blind chance know that there was light & what was its refraction & fit the eys of all creatures after the most curious manner to make use of it? These & such like considerations always have & ever will prevail with man kind to believe that there is a being who made all things & has all things in his power & who is therfore to be feared.

"Nietzscheism and Realism" from The Rainbow, Vol. I, No. 1 (October 1921); reprinted in "To Quebec and the Stars", and also in Collected Essays, Volume 5: Philosophy edited by S. T. Joshi, p. 70
Non-Fiction
Context: It must be remembered that there is no real reason to expect anything in particular from mankind; good and evil are local expedients—or their lack—and not in any sense cosmic truths or laws. We call a thing "good" because it promotes certain petty human conditions that we happen to like—whereas it is just as sensible to assume that all humanity is a noxious pest and should be eradicated like rats or gnats for the good of the planet or of the universe. There are no absolute values in the whole blind tragedy of mechanistic nature—nothing is good or bad except as judged from an absurdly limited point of view. The only cosmic reality is mindless, undeviating fate—automatic, unmoral, uncalculating inevitability. As human beings, our only sensible scale of values is one based on lessening the agony of existence. That plan is most deserving of praise which most ably fosters the creation of the objects and conditions best adapted to diminish the pain of living for those most sensitive to its depressing ravages. To expect perfect adjustment and happiness is absurdly unscientific and unphilosophical. We can seek only a more or less trivial mitigation of suffering. I believe in an aristocracy, because I deem it the only agency for the creation of those refinements which make life endurable for the human animal of high organisation.

Letter to Edward Newenham (20 October 1792) http://etext.lib.virginia.edu/etcbin/toccer-new2?id=WasFi32.xml&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=155&division=div1, these statements and one from a previous letter to Newenham seem to have become combined and altered into a misquotation of Washington's original statements to read:
1790s
Context: Of all the animosities which have existed among mankind, those which are caused by difference of sentiments in religion appear to be the most inveterate and distressing, and ought most to be deprecated. I was in hopes that the enlightened and liberal policy, which has marked the present age, would at least have reconciled Christians of every denomination so far that we should never again see the religious disputes carried to such a pitch as to endanger the peace of society.

The First Part, Chapter 11, p. 47.
Leviathan (1651)
Context: So that in the first place, I put for a general inclination of all mankind a perpetual and restless desire of Power after power, that ceaseth only in Death. And the cause of this is not always that a man hopes for a more intensive delight than he has already attained to, or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more.

Source: The Hero with a Thousand Faces (1949), Chapter 1
Context: Dream is personalized myth, myth is depersonalized dream; both myth and dream are symbolic in the same general way of the dynamics of the psyche. But in the dream the forms are quirked by the peculiar troubles of the dreamer, whereas in myth the problem and solutions shown are directly valid for all mankind.

Source: 1950s, Human Society in Ethics and Politics (1954), p. 212
Context: The only thing that will redeem mankind is co-operation, and the first step towards co-operation lies in the hearts of individuals.

as quoted by James Anthony Froude, Life and Letters of Erasmus: Lectures Delivered at Oxford 1893-4 http://books.google.com/books?id=5tB4L4J9hlYC (1899)
The Praise of Folly (1511)

Foreword http://www.bartleby.com/55/100.html
1910s, Theodore Roosevelt — An Autobiography (1913)
Context: It seems to me that, for the nation as for the individual, what is most important is to insist on the vital need of combining certain sets of qualities, which separately are common enough, and, alas, useless enough. Practical efficiency is common, and lofty idealism not uncommon; it is the combination which is necessary, and the combination is rare. Love of peace is common among weak, short-sighted, timid, and lazy persons; and on the other hand courage is found among many men of evil temper and bad character. Neither quality shall by itself avail. Justice among the nations of mankind, and the uplifting of humanity, can be brought about only by those strong and daring men who with wisdom love peace, but who love righteousness more than peace.

Modes of Thought (1938).
1930s
Context: The mentality of mankind and the language of mankind created each other. If we like to assume the rise of language as a given fact, then it is not going too far to say that the souls of men are the gift from language to mankind. The account of the sixth day should be written: He gave them speech, and they became souls.

Gleanings from the Writings of Bahá'u'lláh
Context: God's purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established. <!-- p. 79-80

Letter to Clark Ashton Smith (17 October 1930), quoted in Lord of a Visible World: An Autobiography in Letters edited by S.T. Joshi, p. 213
Non-Fiction, Letters
Context: My conception of phantasy, as a genuine art-form, is an extension rather than a negation of reality. Ordinary tales about a castle ghost or old-fashioned werewolf are merely so much junk. The true function of phantasy is to give the imagination a ground for limitless expansion, and to satisfy aesthetically the sincere and burning curiosity and sense of awe which a sensitive minority of mankind feel toward the alluring and provocative abysses of unplumbed space and unguessed entity which press in upon the known world from unknown infinities and in unknown relationships of time, space, matter, force, dimensionality, and consciousness. This curiosity and sense of awe, I believe, are quite basic among the sensitive minority in question; and I see no reason to think that they will decline in the future—for as you point out, the frontier of the unknown can never do more than scratch the surface of eternally unknowable infinity. But the truly sensitive will never be more than a minority, because most persons—even those of the keenest possible intellect and aesthetic ability—simply have not the psychological equipment or adjustment to feel that way. I have taken pains to sound various persons as to their capacity to feel profoundly regarding the cosmos and the disturbing and fascinating quality of the extra-terrestrial and perpetually unknown; and my results reveal a surprisingly small quota. In literature we can easily see the cosmic quality in Poe, Maturin, Dunsany, de la Mare, and Blackwood, but I profoundly suspect the cosmicism of Bierce, James, and even Machen. It is not every macabre writer who feels poignantly and almost intolerably the pressure of cryptic and unbounded outer space.

1860s, Emancipation Proclamation (1863)
Context: And by virtue of the power, and for the purpose aforesaid, I do order and declare that all persons held as slaves within said designated States, and parts of States, are, and henceforward shall be free; and that the Executive government of the United States, including the military and naval authorities thereof, will recognize and maintain the freedom of said persons. And I hereby enjoin upon the people so declared to be free to abstain from all violence, unless in necessary self-defence; and I recommend to them that, in all cases when allowed, they labor faithfully for reasonable wages. And I further declare and make known, that such persons of suitable condition, will be received into the armed service of the United States to garrison forts, positions, stations, and other places, and to man vessels of all sorts in said service. And upon this act, sincerely believed to be an act of justice, warranted by the Constitution, upon military necessity, I invoke the considerate judgment of mankind, and the gracious favor of Almighty God.

Know Thyself (1881)
Context: What "Conservatives," "Liberals" and "Conservative-liberals," and finally "Democrats," "Socialists," or even "Social-democrats" etc., have lately uttered on the Jewish Question, must seem to us a trifle foolish; for none of these parties would think of testing that "Know thyself" upon themselves, not even the most indefinite and therefore the only one that styles itself in German, the "Progress"-party. There we see nothing but a clash of interests, whose object is common to all the disputants, common and ignoble: plainly the side most strongly organised, i. e. the most unscrupulous, will bear away the prize. With all our comprehensive State- and National-Economy, it would seem that we are victims to a dream now flattering, now terrifying, and finally asphyxiating: all are panting to awake therefrom; but it is the dream's peculiarity that, so long as it enmeshes us, we take it for real life, and fight against our wakening as though we fought with death. At last one crowning horror gives the tortured wretch the needful strength: he wakes, and what he held most real was but a figment of the dæmon of distraught mankind.
We who belong to none of all those parties, but seek our welfare solely in man's wakening to his simple hallowed dignity; we who are excluded from these parties as useless persons, and yet are sympathetically troubled for them, — we can only stand and watch the spasms of the dreamer, since no cry of ours can pierce to him. So let us save and tend and brace our best of forces, to bear a noble cordial to the sleeper when he wakes, as of himself he must at last.

Choric Song, st. 8
The Lotos-Eaters (1832)

Japan, The Ambiguous, and Myself (1994)
Context: "The voice of a crying and dark soul" is beautiful, and his act of expressing it in music cures him of his dark sorrow in an act of recovery. Furthermore, his music has been accepted as one that cures and restores his contemporary listeners as well. Herein I find the grounds for believing in the exquisite healing power of art.
This belief of mine has not been fully proved. 'Weak person' though I am, with the aid of this unverifiable belief, I would like to "suffer dully all the wrongs" accumulated throughout the twentieth century as a result of the monstrous development of technology and transport. As one with a peripheral, marginal and off-centre existence in the world I would like to seek how — with what I hope is a modest decent and humanist contribution — I can be of some use in a cure and reconciliation of mankind.

1950s, The Russell-Einstein Manifesto (1955)
Context: Here, then, is the problem which we present to you, stark and dreadful and inescapable: Shall we put an end to the human race; or shall mankind renounce war? People will not face this alternative because it is so difficult to abolish war.
The abolition of war will demand distasteful limitations of national sovereignty. But what perhaps impedes understanding of the situation more than anything else is that the term "mankind" feels vague and abstract. People scarcely realize in imagination that the danger is to themselves and their children and their grandchildren, and not only to a dimly apprehended humanity. They can scarcely bring themselves to grasp that they, individually, and those whom they love are in imminent danger of perishing agonizingly. And so they hope that perhaps war may be allowed to continue provided modern weapons are prohibited.
This hope is illusory. Whatever agreements not to use H-bombs had been reached in time of peace, they would no longer be considered binding in time of war, and both sides would set to work to manufacture H-bombs as soon as war broke out, for, if one side manufactured the bombs and the other did not, the side that manufactured them would inevitably be victorious.

Faith and History: A Comparison of Christian and Modern Views of History (1949)
Context: The fact that the prevailing mood of modern culture was able to transmute the original pessimism of romanticism into an optimistic creed proves the power of this mood. Only occasionally the original pessimism erupts in full vigor, as in the thought of a Schopenhauer or Nietzsche. The subjugation of romantic pessimism, together with the transmutation of Marxist catastrophism establishes historical optimism far beyond the confines of modern rationalism. Though there are minor dissonances the whole chorus of modern culture learned to sing the new song of hope in remarkable harmony. The redemption of mankind, by whatever means, was assured for the future. It was, in fact, assured by the future.

The Praise of Folly (1511)

Book IV, 4.108-[4]
History of the Peloponnesian War, Book IV