1860s, What the Black Man Wants (1865)
Context: I utterly deny, that we are originally, or naturally, or practically, or in any way, or in any important sense, inferior to anybody on this globe. This charge of inferiority is an old dodge. It has been made available for oppression on many occasions. It is only about six centuries since the blue-eyed and fair-haired Anglo Saxons were considered inferior by the haughty Normans, who once trampled upon them. If you read the history of the Norman Conquest, you will find that this proud Anglo-Saxon was once looked upon as of coarser clay than his Norman master, and might be found in the highways and byways of Old England laboring with a brass collar on his neck, and the name of his master marked upon it were down then! You are up now. I am glad you are up, and I want you to be glad to help us up also.
Quotes about master
page 18
“Spirituality is the master key of the Indian mind.”
From an essay in A Defense of Indian Culture, as quoted in The Vision of India (1949) by Sisirkumar Mitra
Context: Spirituality is the master key of the Indian mind. It is this dominant inclination of India which gives character to all the expressions of her culture. In fact, they have grown out of her inborn spiritual tendency of which her religion is a natural out flowering. The Indian mind has always realized that the Supreme is the Infinite and perceived that to the soul in Nature the Infinite must always present itself in an infinite variety of aspects. The aggressive and quite illogical idea of a single religion for all mankind, a religion universal by the very force of its narrowness, one set of dogmas, one cult, one system of ceremonies, one ecclesiastical ordinance, one array of prohibitions and injunctions which all minds must accept on peril of persecution by men and spiritual rejection or eternal punishment by God, that grotesque creation of human unreason which has been the parent of so much intolerance, cruelty and obscurantism and aggressive fanaticism, has never been able to take firm hold of the Indian mentality.
As quoted in Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong https://books.google.com/books?id=5m2_xeJ4VdwC&printsec=frontcover&dq=lies+my+teacher+told+me&hl=en&sa=X&ei=dV39VNWyPMmWgwTN14JQ&ved=0CCwQ6AEwAA#v=snippet&q=maltreated&f=false (2008), p. 193
2000s, 2007, Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong (2007)
Context: Ideas made the opposite impact in the Confederacy. Ideological contradictions afflicted the slave system even before the war began. John Brown knew the masters secretly feared their slaves might revolt, even as they assured abolitionists that slaves really liked slavery. One reason his Harpers Ferry raid prompted such an outcry in the South was that slave owners feared their slaves might join him. Yet their condemnations of Brown and the 'Black Republicans' who financed him did not persuade Northern moderates but only pushed them toward the abolitionist camp. After all, if Brown was truly dangerous, as slave owners claimed, then slavery was truly unjust. Happy slaves would never revolt... White Southerners founded the Confederacy on the ideology of white supremacy. Confederate soldiers on their way to Antietam and Gettysburg, their two main forays into Union states, put this ideology into practice: they seized scores of free black people in Maryland and Pennsylvania and sold them south into slavery. Confederates maltreated black Union troops when they captured them.
“Who mourns makes grief his master.
Who drinks makes pleasure his master.”
Classical Japanese Database, Translation #41 http://carlsensei.com/classical/index.php/translation/view/41 of a Saga Diary excerpt (Translation: Robert Hass)
Statements
Context: It rains during the morning. No visitors today. I feel lonely and amuse myself by writing at random. These are the words:
Who mourns makes grief his master.
Who drinks makes pleasure his master.
is nothing but another and most convenient fairy-tale. Primitive tribes has more detailed classifications of animals and plant than contemporary scientific zoology and botany, they know remedies whose effectiveness astounds physicians (while the pharmaceutical industry already smells here a new source of income), they have means of influencing their fellow men which science for a long time regarded as non-existent (voodoo), they solve difficult problems in ways which are still not quite understood (building of the pyramids; Polynesian travels), there existed a highly developed and internationally known astronomy in the old Stone Age, this astronomy was factually adequate as well as emotionally satisfying, it solved both physical and social problems (one cannot say the same about modern astronomy) and it was tested in very simple and ingenious ways (stone observatories in England and in the South Pacific; astronomical schools in Polynesia - for a more details treatment an references concerning all these assertions cf. my Einfuhrung in die Naturphilosophie). There was the domestication of animals, the invention of rotating agriculture, new types of plants were bred and kept pure by careful avoidance of cross fertilization, we have chemical inventions, we have a most amazing art that can compare with the best achievement of the present. True, there were no collective excursions to the moon, but single individuals, disregarding great dangers to their soul and their sanity, rose from sphere to sphere to sphere until they finally faced God himself in all His splendor while others changed into animals and back into humans again. At all times man approached his surroundings with wide open senses and a fertile intelligence, at all times he made incredible discoveries, at all times we can learn from his ideas.
Pg. 306-307
Against Method (1975)
“I do not contradict him. But I reject slavery because I see no men fit to be masters.”
Equality (1943)
Context: I don't deserve a share in governing a hen-roost, much less a nation. Nor do most people — all the people who believe advertisements, and think in catchwords and spread rumors. The real reason for democracy is just the reverse. Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.
Gottfried Wilhelm Leibniz, letter to Count Ernst von Hessen-Rheinfels (Aug. 14, 1683) in Gottfried Wilhelm Leibniz: Sämtliche Schriften und Briefe (1923-) II.ii. p. 535, as translated by Matthew Stewart, The Courtier and the Heretic (2006) pp. 228-229.
Context: Regarding Spinoza, whom M. Arnauld has called the most impious and most dangerous man of this century, he was truly an Atheist, [i. e., ] he allowed absolutely no Providence dispensing rewards and punishments according to justice.... The God he puts on parade is not like ours; he has no intellect or will.... He fell well short of mastering the art of demonstration; he had only a mediocre knowledge of analysis and geometry; what he knew best was to make lenses for microscopes.
Man in the Modern Age (1933)
Context: The masses are our masters; and for every one who looks facts in the face his existence has become dependent on them, so that the thought of them must control his doings, his cares, and his duties.
Even an articulated mass always tends to become unspiritual and inhuman. It is life without existence, superstitions without faith. It may stamp all flat; it is disinclined to tolerate independence and greatness, but prone to constrain people to become as automatic as ants.<!-- p. 43
Source: Law and Authority (1886), I
Context: Men who long for freedom begin the attempt to obtain it by entreating their masters to be kind enough to protect them by modifying the laws which these masters themselves have created!
But times and tempers are changed. Rebels are everywhere to be found who no longer wish to obey the law without knowing whence it comes, what are its uses, and whither arises the obligation to submit to it, and the reverence with which it is encompassed. The rebels of our day are criticizing the very foundations of society which have hitherto been held sacred, and first and foremost amongst them that fetish, law.
The critics analyze the sources of law, and find there either a god, product of the terrors of the savage, and stupid, paltry, and malicious as the priests who vouch for its supernatural origin, or else, bloodshed, conquest by fire and sword. They study the characteristics of law, and instead of perpetual growth corresponding to that of the human race, they find its distinctive trait to be immobility, a tendency to crystallize what should be modified and developed day by day.
Source: No Treason (1867–1870), No. VI: The Constitution of No Authority, p. 24; the first sentence here is widely paraphrased as: A man is no less a slave because he is allowed to choose a new master once in a term of years.
Context: A man is none the less a slave because he is allowed to choose a new master once in a term of years. Neither are a people any the less slaves because permitted periodically to choose new masters. What makes them slaves is the fact that they now are, and are always hereafter to be, in the hands of men whose power over them is, and always is to be, absolute and irresponsible.
The right of absolute and irresponsible dominion is the right of property, and the right of property is the right of absolute, irresponsible dominion. The two are identical; the one necessarily implying the other. Neither can exist without the other. If, therefore, Congress have that absolute and irresponsible lawmaking power, which the Constitution — according to their interpretation of it — gives them, it can only be because they own us as property. If they own us as property, they are our masters, and their will is our law. If they do not own us as property, they are not our masters, and their will, as such, is of no authority over us.
But these men who claim and exercise this absolute and irresponsible dominion over us, dare not be consistent, and claim either to be our masters, or to own us as property. They say they are only our servants, agents, attorneys, and representatives. But this declaration involves an absurdity, a contradiction. No man can be my servant, agent, attorney, or representative, and be, at the same time, uncontrollable by me, and irresponsible to me for his acts. It is of no importance that I appointed him, and put all power in his hands. If I made him uncontrollable by me, and irresponsible to me, he is no longer my servant, agent, attorney, or representative. If I gave him absolute, irresponsible power over my property, I gave him the property. If I gave him absolute, irresponsible power over myself, I made him my master, and gave myself to him as a slave. And it is of no importance whether I called him master or servant, agent or owner. The only question is, what power did I put into his hands? Was it an absolute and irresponsible one? or a limited and responsible one?
The Paris Review interview (1982)
Context: My Zen master, because I’ve studied Zen for a long time, told me that every one (and all the stories weren’t written then) of the Mary Poppins stories is in essence a Zen story. And someone else, who is a bit of a Don Juan, told me that every one of the stories is a moment of tremendous sexual passion, because it begins with such tension and then it is reconciled and resolved in a way that is gloriously sensual. … A great friend of mine at the beginning of our friendship (he was himself a poet) said to me very defiantly, “I have to tell you that I loathe children’s books.” And I said to him, “Well, won’t you just read this just for my sake?” And he said grumpily, “Oh, very well, send it to me.” I did, and I got a letter back saying: “Why didn’t you tell me? Mary Poppins with her cool green core of sex has me enthralled forever.”
Source: Report on the Potsdam Conference (1945)
Context: Our victory in Europe was more than a victory of arms.
It was a victory of one way of life over another. It was a victory of an ideal founded on the rights of the common man, on the dignity of the human being, on the conception of the State as the servant — and not the master — of its people.
A free people showed that it was able to defeat professional soldiers whose only moral arms were obedience and the worship of force.
We tell ourselves that we have emerged from this war the most powerful nation in the world — the most powerful nation, perhaps, in all history. That is true, but not in the sense some of us believe it to be true.
The war has shown us that we have tremendous resources to make all the materials for war. It has shown us that we have skillful workers and managers and able generals, and a brave people capable of bearing arms.
All these things we knew before.
The new thing — the thing which we had not known — the thing we have learned now and should never forget, is this: that a society of self-governing men is more powerful, more enduring, more creative than any other kind of society, however disciplined, however centralized.
Education: Intellectual, Moral, and Physical (1861)
Context: If there be an order in which the human race has mastered its various kinds of knowledge, there will arise in every child an aptitude to acquire these kinds of knowledge in the same order. So that even were the order intrinsically indifferent, it would facilitate education to lead the individual mind through the steps traversed by the general mind. But the order is not intrinsically indifferent; and hence the fundamental reason why education should be a repetition of civilization in little.<!--p.76
Heinrich Heine's Pictures of Travel (1855) as translated by Charles Godfrey Leland, p. 270
Is there any hope in education?
1920s, Back to Methuselah (1921)
Context: In truth, mankind cannot be saved from without, by schoolmasters or any other sort of masters: it can only be lamed and enslaved by them. It is said that if you wash a cat it will never again wash itself. This may or may not be true: what is certain is that if you teach a man anything he will never learn it; and if you cure him of a disease he will be unable to cure himself the next time it attacks him.
Source: High-Rise (1975), Ch. 3
Context: A new social type was being created by the apartment building, a cool, unemotional personality impervious to the psychological pressures of high-rise life, with minimal needs for privacy, who thrived like an advanced species of machine in the neutral atmosphere... [They] were people who were content with their lives in the high-rise, who felt no personal objection to an impersonal steel and concrete landscape, no qualms about the invasion of their privacy by government agencies and data-processing organizations, and if anything welcomed these invisible intrusions, using them for their own purposes. These people were the first to master a new type of late twentieth-century life, they thrived on the rapid turnover of acquaintances, the lack of involvement with others, and the total self-sufficiency of lives which, needing nothing, were never disappointed.
As quoted by Rachel Makabi, 'A Race Against Time' http://www.rezapahlavi.org/details_article.php?article=34&page=5, Newsweek International, Sept 4, 2006.
Interviews, 2006
Source: Pilgrim of the Absolute (1947), p. 113
Section 2.6
Workers Councils (1947)
Section 2.2
Workers Councils (1947)
Section 1.3, "Shop Organization"
Workers Councils (1947)
Pithy Aphorisms: Wise Saying and Counsels, Edited by Mansoor Limba, Tehran: The Institute for Compilation and Publication of Imam Khomeini’s Works -- International Affairs Department. p. 8.
Theology and Mysticism
Book V, Ch. 5
Enquiry Concerning Political Justice (1793)
The Masters and the Path of Occultism (1939)
Vol. 1, Chap. 10.
The Decline And Fall Of The Roman Empire: Volume 1 (1776)
"The Morning Post," October 27th, 1908, reviewing one of his books on aeronautics.
ch III: A Militia, with Navy
Political Disquisitions (1774)
The Story of Australia's People: The Rise and Fall of Ancient Australia (2015)
On attending school after she immigrated with her family from Colombia to the United States in “tatiana de la tierra” ( Making Queer History https://www.makingqueerhistory.com/articles/2019/5/14/tatiana-de-la-tierra; 2019 May 14)
Source: The Esoteric Tradition (1935), Chapter 22
Source: The Story of Jesus (1938), Chapter 1
Foreward to The Secret Oral Teachings in the Tibetan Buddhist Sects (1964)], by Alexandra David Neel
Selected works, Spinoza and Buddha: Visions of a Dead God (1933)
Speech to the American Legion convention, New York City (27 August 1952); as quoted in "Democratic Candidate Adlai Stevenson Defines the Nature of Patriotism" in Lend Me Your Ears : Great Speeches In History (2004) by William Safire, p. 79 - 80
The Christian Right and the Rising Power of the Evangelical Political Movement, (May 2005)
Inscription on Mosque at Bodhan, Andhra Pradesh, Epigraphia Indo-Moslemica, 1919-1920 quoted from Shourie, A., & Goel, S. R. (1993). Hindu temples: What happened to them. Vol. II.
Quotes from late medieval histories
Concerning his literary gift
Source: "St. Gregory the Theologian the Archbishop of Constantinople" https://oca.org/saints/lives/2014/01/25/100298-st-gregory-the-theologian-the-archbishop-of-constantinople
"7 REASONS WHY GOD IS WORTHY OF WORSHIP" https://www.hamzatzortzis.com/7-reasons-why-god-is-worthy-of-worship/, Hamzatzortzis.com
Speech to his crew off of Puerto San Julian, Argentina, prior to entering the Strait of Magellan (May 1578)
Source: The New Ethics (1907), The Perils of Over-population, pp. 149–150
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Problem of Industry, p. 37
As quoted in Norman Thomas: Respectable Rebel, Murray B. Seidler, Syracuse University Press (1961) p. 27
Speech in the House of Commons (11 November 1947), published in 206–07 The Official Report, House of Commons (5th Series), 11 November 1947, vol. 444, cc. http://hansard.millbanksystems.com/commons/1947/nov/11/parliament-bill#column_206
Post-war years (1945–1955)
Source: Assata: In Her Own Words, Ch.6, pp. 176-177
Source: Sociology For The South: Or The Failure Of A Free Society (1854), p. 48
AH 416. He ordered the upper part to be broken and the remainder to be transported to his residence, Ghaznin, with all its coverings and trappings of gold, jewels, and embroidered garments. Part of it has been thrown into the hippodrome of the town, together with the Cakrasvamin, an idol of bronze, that had been brought from Taneshar. Another part of the idol from Somanath lies before the door of the mosque of Ghaznin, on which people rub their feet to clean them from dirt and wet.
E.C. Sachau (tr.), Alberuni's India, New Delhi Reprint, 1983, p. 102-103
Sack of Somnath (1025 CE)
Han Kuo-yu (2018) cited in " President Tsai decries row over Wu Pao-chun http://www.taipeitimes.com/News/front/archives/2018/12/12/2003705958" on Taipei Times, 12 December 2018.
2018
Source: The Masters and the Path (1925), Ch.4
Source: The Masters and the Path (1925), Ch. 2
Source: The Masters and the Path (1925), Ch. 1
Source: Maitreya's Mission Vol. I (1986), p. 301/2
The Ageless Wisdom, An Introduction to Humanity's Spiritual Legacy (1996)
The Ageless Wisdom, An Introduction to Humanity's Spiritual Legacy (1996)
Book 1 “Concerning the Fate of Empires,” Chapter 1 “Of Love, Death, Battle & Exile” (p. 137)
The Elric Cycle, The Revenge of the Rose (1991)
Source: The Reappearance of the Christ (1948), Chapter IV:
The Education of the Negro Prior to 1861 (1915), Chapter 1
Message to Labour candidates, quoted in The Times (29 June 1945), p. 2
Leader of the Opposition
Letter to Lord Charlemont (9 August 1789), quoted in Alfred Cobban and Robert A. Smith (eds.), The Correspondence of Edmund Burke, Volume VI: July 1789–December 1791 (Cambridge University Press, 1967), p. 10
1780s
Aaron Henry to Eastland relative to his chances of reelection. 1978
James O. Eastland https://mississippiencyclopedia.org/entries/james-oliver-eastland/
About him
James Eastland interviewed http://www.hrc.utexas.edu/multimedia/video/2008/wallace/eastland_james.html by Mike Wallace on The Mike Wallace Interview (July 24, 1957)
1950s
Michael Hardt and Antonio Negri, Multitude: War and Democracy in the Age of Empire, p. 48. ISBN 1594200246.
A speech delivered at Niblo’s Saloon, in New York, on the 15 of March, 1837.
The Works of Daniel Webster, Boston, Charles C. Little and James Brown, 1851, vol. 1, p. 358 http://books.google.com/books?id=9DMOAQAAIAAJ&pg=PA358&lpg=PA358&dq=%22They+mean+to+govern+well%3B+but+they+mean+to+govern%22&source=bl&ots=oJ6IWDhF2B&sig=iYuDQMQjnHzxMjzbd6rJohrXVrQ&hl=en&ei=xqYqTKDpFML-nAeF2omjAQ&sa=X&oi=book_result&ct=result&resnum=10&ved=0CCwQ6AEwCQ#v=onepage&q=%22They%20mean%20to%20govern%20well%3B%20but%20they%20mean%20to%20govern%22&f=false.
"Industrial Unionism" (1905), Eugene Debs Speaks
Vol. 4, pt. 2, translated by W.P.Dickson
The History of Rome - Volume 4: Part 2
Book VII Chapter IX
Wilhelm Meister's Wanderjahre (Journeyman Years) (1821–1829)
Friedrich Schleiermacher, On Religion: Speeches to its Cultured Despisers (1799) [original in German]
S - Z
Original in German: Und wenn ich einen so großen Akzent auf den Spinosa lege, so geschieht es wahrlich nicht aus einer subjektiven Vorliebe (deren Gegenstände ich vielmehr ausdrücklich entfernt gehalten habe) oder um ihn als Meister einer neuen Alleinherrschaft zu erheben; sondern weil ich an diesem Beispiel am auffallendsten und einleuchtendsten meine Gedanken vom Wert und der Würde der Mystik und ihrem Verhältnis zur Poesie zeigen konnte. Ich wählte ihn wegen seiner Objektivität in dieser Rücksicht als Repräsentanten aller übrigen.
Friedrich Schlegel, Rede über die Mythologie, in Friedrich Schlegels Gespräch über die Poesie (1800)
S - Z
"Appeal to Nobles", (June 1853), Imperial Russia, A Source Book 1700-1917
Source: The Man Who Never Missed (1985), Chapter 14 (p. 124)
So long as the law considers all these human beings, with beating hearts and living affections, only as so many things belonging to a master — so long as the failure, or misfortune, or imprudence, or death of the kindest owner, may cause them any day to exchange a life of kind protection and indulgence for one of hopeless misery and toil — so long it is impossible to make anything beautiful or desirable in the best regulated administration of slavery.
Source: Uncle Tom's Cabin (1852), Ch. 1.
Correspondence of the Kings of Ur, Letter from Shulgi to Puzur-Shulgi about work on the fortress Igi-hursanga http://etcsl.orinst.ox.ac.uk/section3/tr3108.htm
Variant: The master builder has taken up his work. Where substantial work has been neglected, let him return to it. He is to reiforce and rebuild it.