Quotes about meaning

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The Salmon of Doubt (2002)

Source: The Crisis of the Modern World (1927), p. 93

Luther's Works, 21:326, cf. 21:346

The Ballot or the Bullet (1964), Speech in Detroit, Michigan (12 April 1964)

Review of The Civilization of France by Ernst Robert Curtius; translated by Olive Wyon, in The Adelphi (May 1932)

Quote in Van Doesburg's article 'Elementarism', as cited in De Stijl – Van Doesburg Issue, January 1932, pp. 17–19
1926 – 1931

Source: Review of Communism and Man by F. J. Sheed in Peace News (27 January 1939)

1980s, Second term of office (1985–1989), Farewell Address (1989)

Bethe's testimony to the U. S. Senate's Foreign Relations Committee on 13 May 1982, as reported in the New York Review of Books: The Inferiority Complex, 10 June 1982 http://www.nybooks.com/articles/1982/06/10/the-inferiority-complex/

Qur'an, 83:14
Muhammad Kulayni, Usūl al-Kāfī, vol.73, p. 332
Religious Wisdom

Phaedo
Plato, Phaedo

‘Suffering and Speech’ in Catherine A MacKinnon and Andrea Dworkin (eds) In Harm’s Way: The Pornography Civil Rights Hearings.

In Gigi, and Selected Writings (1963).

Source: A General View of Positivism (1848, 1856), p. 153

1984 interview with Detective Robert Keppel (regarding the Green River Killer)

Prologue
All for Love (1678)

Jim Dandy : Fat Man in a Famine (1947)

Thriller (1982)

Remarks at National Action Network headquarters (6 July 2002)

Source: Jack: Straight from the Gut (2001), Ch. 3.

Source: Reflections and Maxims (1746), p. 188.

Source: Parable of the Talents (1998), Chapter 20 (p. 392)

Man's Search for Meaning (1946; 1959; 1984)

Source: The Fabric of Reality (1997), Ch.3

1900s, The Strenuous Life: Essays and Addresses (1900), National Duties

Deus é o silêncio do universo, e o homem o grito que dá um sentido a esse silêncio.
Lanzarote Notebooks (1990), quoted in The Notebook, entry for 9 October 2008.

As quoted in Saturday Evening Post (27 March 1954); this is a play upon the famous maxim of Clausewitz: "War is the continuation of politics by other means".

Reported by Dick Richards in "Ginger: Salute to a Star", quoting Rogers from Francis Wyndham's story about Ginger Rogers, in London's "Sunday Times Magazine".

Preface, p. xi
The Tragedy of Great Power Politics (2001)

As quoted in Global History, Volume Two : The Industrial Revolution to the Age of Globalization (2008) by Jerry Weiner, Mark Willner, George A. Hero and Bonnie-Anne Briggs, p. 175
Context: Mexicans: let us now pledge all our efforts to obtain and consolidate the benefits of peace. Under its auspices, the protection of the laws and of the authorities will be sufficient for all the inhabitants of the Republic. May the people and the government respect the rights of all. Between individuals, as between nations, peace means respect for the rights of others.

As quoted in Advances in Biochemical Psychopharmacology, Vol. 25 (1980), p. 3

Political questionnaire response (1952)

In the Shadow of the Moon http://en.wikipedia.org/wiki/In_the_Shadow_of_the_Moon

As quoted in Liberalism is a Mental Disorder : Savage Solutions‎ (2005) by Michael Savage, Ch. 1 : More Patton, Less Patent Leather, p. 4

p 69.
Pornography, Men Possessing Women (1979)

Life and Doctrine

Quoted in Barbara Rowes, The Book of Quotes (1979)

in a letter to his father, 1782

My Life (1975), p. 459

Henri Fayol (1916) cited in: Russell C. Swansburg (1996) Management and Leadership for Nurse Managers, p. 1

Interview with WWE.com (October 2005).

Attributed to Cosimo de' Medici by Salviati; as cited in Taylor, F.H. (1948). The taste of angels, a history of art collecting from Rameses to Napoleon. Boston: Little, Brown. pp. 65–66.

On National-Socialism, Bolshevism &amp; Democracy (September 10, 1938) http://www.jewishvirtuallibrary.org/joseph-goebbels-on-national-socialism-bolshevism-and-democracy <br class="br">1930s

Dirk Gently's Holistic Detective Agency (1987)

Source: Nietzsche (1961), p. 127

Interview with Bravo Magazine 2007 http://www.danradcliffe.com/index.php?option=com_content&amp;view=article&amp;id=23&amp;Itemid=28

"Greeting to the newly integrated illuminatos dirigentes", in Nachtrag von weitern Originalschriften vol. 2 (1787) p. 45.

Source: Keep the Aspidistra Flying (1936), Ch. 10

Source: https://www.youtube.com/watch?v=wLc_MC7NQek&t=0s "2017 Personality 04/05: Heroic and Shamanic Initiations"

Introductory sentence of [Georg Simon Ohm, The Galvanic Circuit Investigated Mathematically, translated by William Francis, D. Van Nostrand Co, 1891, 11]

"Politics and the English Language" (1946)
Context: The word Fascism has now no meaning except in so far as it signifies "something not desirable". The words democracy, socialism, freedom, patriotic, realistic, justice have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using that word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way. That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different. Statements like Marshal Petain was a true patriot, The Soviet press is the freest in the world, The Catholic Church is opposed to persecution, are almost always made with intent to deceive. Other words used in variable meanings, in most cases more or less dishonestly, are: class, totalitarian, science, progressive, reactionary, bourgeois, equality.

To Leon Goldensohn, April 6, 1946, from "The Nuremberg Interviews" by Leon Goldensohn, Robert Gellately - History - 2004
Context: What I would like to emanate from the darkness of this tragedy is one spark of life. I mean, the realization that crime does not begin when you murder people. Crime begins with propaganda, even if such propaganda is for a good cause. The moment propaganda turns against another nation or against any human being, evil starts. Whereas the Germans started propaganda toward the end of this tragedy, you Allies stand at the beginning of the tragedy.

Man's Search for Ultimate Meaning (1997)
Context: It is true, Logotherapy, deals with the Logos; it deals with Meaning. Specifically I see Logotherapy in helping others to see meaning in life. But we cannot “give” meaning to the life of others. And if this is true of meaning per se, how much does it hold for Ultimate Meaning?

Source: The Montessori Method (1912), Ch. 5 : Discipline, p. 100.
Context: Let us picture to ourselves a clever and proficient workman, capable, not only of producing much and perfect work, but of giving advice in his workshop, because of his ability to control and direct the general activity of the environment in which he works. The man who is thus master of his environment will be able to smile before the anger of others, showing that great mastery of himself which comes from consciousness of his ability to do things. We should not, however, be in the least surprised to know that in his home this capable workman scolded his wife if the soup was not to his taste, or not ready at the appointed time. In his home, he is no longer the capable workman; the skilled workman here is the wife, who serves him and prepares his food for him. He is a serene and pleasant man where he is powerful through being efficient, but is domineering where he is served. Perhaps if he should learn how to prepare his soup he might become a perfect man! The man who, through his own efforts, is able to perform all the actions necessary for his comfort and development in life, conquers himself, and in doing so multiplies his abilities and perfects himself as an individual.
We must make of the future generation, powerful men, and by that we mean men who are independent and free.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself.
Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe.

Reflections of a Non-Political Man [Betrachtungen eines Unpolitischen] (1918)
Context: The important thing for me, then, is not the "work," but my life. Life is not the means for the achievement of an esthetic ideal of perfection; on the contrary, the work is an ethical symbol of life.

In A Man Without a Country (2005) p. 80&ndash;81 Vonnegut makes a very similar statement:
God Bless You, Dr. Kevorkian (1999)
Context: About belief or lack of belief in an afterlife: Some of you may know that I am neither Christian nor Jewish nor Buddhist, nor a conventionally religious person of any sort.
I am a humanist, which means, in part, that I have tried to behave decently without any expectation of rewards or punishments after I'm dead. My German-American ancestors, the earliest of whom settled in our Middle West about the time of our Civil War, called themselves "Freethinkers," which is the same sort of thing. My great grandfather Clemens Vonnegut wrote, for example, "If what Jesus said was good, what can it matter whether he was God or not?"
I myself have written, "If it weren't for the message of mercy and pity in Jesus' Sermon on the Mount, I wouldn't want to be a human being. I would just as soon be a rattlesnake."

&quot;As I Please,&quot; Tribune (8 December 1944)&lt;sup&gt; http://alexpeak.com/twr/tdoaom/&lt;/sup&gt; <br class="br">&quot;As I Please&quot; (1943–1947) <br class="br">Context: The thing that strikes me more and more—and it strikes a lot of other people, too—is the extraordinary viciousness and dishonesty of political controversy in our time. I don&#x27;t mean merely that controversies are acrimonious. They ought to be that when they are on serious subjects. I mean that almost nobody seems to feel that an opponent deserves a fair hearing or that the objective truth matters as long as you can score a neat debating point.

Source: Down and out in Paris and London (1933), Ch. 3
Context: For, when you are approaching poverty, you make one discovery which outweighs some of the others. You discover boredom and mean complications and the beginnings of hunger, but you also discover the great redeeming feature of poverty: the fact that it annihilates the future. Within certain limits, it is actually true that the less money you have, the less you worry. When you have a hundred francs in the world you are liable to the most craven panics. When you have only three francs you are quite indifferent; for three francs will feed you till tomorrow, and you cannot think further than that. You are bored, but you are not afraid. You think vaguely, 'I shall be starving in a day or two--shocking, isn't it?' And then the mind wanders to other topics. A bread and margarine diet does, to some extent, provide its own anodyne. And there is another feeling that is a great consolation in poverty. I believe everyone who has been hard up has experienced it. It is a feeling of relief, almost of pleasure, at knowing yourself at last genuinely down and out. You have talked so often of going to the dogs--and well, here are the dogs, and you have reached them, and you can stand it. It takes off a lot of anxiety.

Talk titled &quot;On West Asia&quot; at UC Berkeley, March 21, 2002 http://www.chomsky.info/talks/20020321.htm. <br class="br">Quotes 2000s, 2002 <br class="br">Context: [Israel&#x27;s military occupation is] in gross violation of international law and has been from the outset. And that much, at least, is fully recognized, even by the United States, which has overwhelming and, as I said, unilateral responsibility for these crimes. So George Bush No. 1, when he was the U. N. ambassador, back in 1971, he officially reiterated Washington&#x27;s condemnation of Israel&#x27;s actions in the occupied territories. He happened to be referring specifically to occupied Jerusalem. In his words, actions in violation of the provisions of international law governing the obligations of an occupying power, namely Israel. He criticized Israel&#x27;s failure &quot;to acknowledge its obligations under the Fourth Geneva Convention as well as its actions which are contrary to the letter and spirit of this Convention.&quot; [... ] However, by that time, late 1971, a divergence was developing, between official policy and practice. The fact of the matter is that by then, by late 1971, the United States was already providing the means to implement the violations that Ambassador Bush deplored. [... ] on December 5th [2001], there had been an important international conference, called in Switzerland, on the 4th Geneva Convention. Switzerland is the state that&#x27;s responsible for monitoring and controlling the implementation of them. The European Union all attended, even Britain, which is virtually a U. S. attack dog these days. They attended. A hundred and fourteen countries all together, the parties to the Geneva Convention. They had an official declaration, which condemned the settlements in the occupied territories as illegal, urged Israel to end its breaches of the Geneva Convention, some &quot;grave breaches,&quot; including willful killing, torture, unlawful deportation, unlawful depriving of the rights of fair and regular trial, extensive destruction and appropriation of property not justified by military necessity and carried out unlawfully and wantonly. Grave breaches of the Geneva Convention, that&#x27;s a serious term, that means serious war crimes. The United States is one of the high contracting parties to the Geneva Convention, therefore it is obligated, by its domestic law and highest commitments, to prosecute the perpetrators of grave breaches of the conventions. That includes its own leaders. Until the United States prosecutes its own leaders, it is guilty of grave breaches of the Geneva Convention, that means war crimes. And it&#x27;s worth remembering the context. It is not any old convention. These are the conventions established to criminalize the practices of the Nazis, right after the Second World War. What was the U. S. reaction to the meeting in Geneva? The U. S. boycotted the meeting... and that has the usual consequence, it means the meeting is null and void, silence in the media.

Speech to the Third Army (1944)
Context: From time to time there will be some complaints that we are pushing our people too hard. I don't give a good Goddamn about such complaints. I believe in the old and sound rule that an ounce of sweat will save a gallon of blood. The harder we push, the more Germans we will kill. The more Germans we kill, the fewer of our men will be killed. Pushing means fewer casualties. I want you all to remember that.

What is Art? (1897)
Context: No longer able to believe in the Church religion, whose falsehood they had detected, and incapable of accepting true Christian teaching, which denounced their whole manner of life, these rich and powerful people, stranded without any religious conception of life, involuntarily returned to that pagan view of things which places life's meaning in personal enjoyment. And then among the upper classes what is called the "Renaissance of science and art" took place, which was really not only a denial of every religion, but also an assertion that religion was unnecessary.

Preface <br class="br"> Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916) <br class="br">Context: The meaning of the living words that come out of the experiences of great hearts can never be exhausted by any one system of logical interpretation. They have to be endlessly explained by the commentaries of individual lives, and they gain an added mystery in each new revelation. To me the verses of the Upanishads and the teachings of Buddha have ever been things of the spirit, and therefore endowed with boundless vital growth; and I have used them, both in my own life and in my preaching, as being instinct with individual meaning for me, as for others, and awaiting for their confirmation, my own special testimony, which must have its value because of its individuality.

Originally delivered as a lecture (late 1927); Pure Poetry: Notes for a Lecture The Creative Vision (1960)
Context: For the musician, before he has begun his work, all is in readiness so that the operation of his creative spirit may find, right from the start, the appropriate matter and means, without any possibility of error. He will not have to make this matter and means submit to any modification; he need only assemble elements which are clearly defined and ready-made. But in how different a situation is the poet! Before him is ordinary language, this aggregate of means which are not suited to his purpose, not made for him. There have not been physicians to determine the relationships of these means for him; there have not been constructors of scales; no diapason, no metronome, no certitude of this kind. He has nothing but the coarse instrument of the dictionary and the grammar. Moreover, he must address himself not to a special and unique sense like hearing, which the musician bends to his will, and which is, besides, the organ par excellence of expectation and attention; but rather to a general and diffused expectation, and he does so through a language which is a very odd mixture of incoherent stimuli.

Source: The Beloved Returns (1939), Ch. 7
Context: Hold fast the time! Guard it, watch over it, every hour, every minute! Unregarded it slips away, like a lizard, smooth, slippery, faithless, a pixy wife. Hold every moment sacred. Give each clarity and meaning, each the weight of thine awareness, each its true and due fulfillment.

Nahj al-Balagha
Context: I define Islam for you in a way that nobody dared do it before me. Islam means obedience to Allah, obedience to Allah means having sincere faith in Him, such a faith means to believe in His Power, belief in His Power means recognizing and accepting His Majesty, acceptance of His Majesty means fulfilling the obligations laid down by Him and fulfillment of obligations means actions (Therefore, Islam does not mean mere faith, but faith plus deeds).

I Corinthians 9:22 (KJV)
First Epistle to the Corinthians
Context: Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

Part 1, Ch. 1, § 1.
The Origins of Totalitarianism (1951)
Context: Persecution of powerless or power-losing groups may not be a very pleasant spectacle, but it does not spring from human meanness alone. What makes men obey or tolerate real power and, on the other hand, hate people who have wealth without power, is the rational instinct that power has a certain function and is of some general use. Even exploitation and oppression still make society work and establish some kind of order. Only wealth without power or aloofness without a policy are felt to be parasitical, useless, revolting, because such conditions cut all the threads which tie men together. Wealth which does not exploit lacks even the relationship which exists between exploiter and exploited; aloofness without policy does not imply even the minimum concern of the oppressor for the oppressed.

As quoted in World Marxist Review : Problems of Peace and Socialism (1958), p. 40
Context: Democracy and socialism are means to an end, not the end itself. We talk of the good of society. Is this something apart from, and transcending, the good of the individuals composing it? If the individual is ignored and sacrificed for what is considered the good of the society, is that the right objective to have?
It was agreed that the individual should not be sacrificed and indeed that real social progress will come only when opportunity is given to the individual to develop, provided "the individual" is not a selected group but comprises the whole community. The touchstone, therefore, should be how far any political or social theory enables the individual to rise above his petty self and thus think in terms of the good of all. The law of life should not be competition or acquisitiveness but cooperation, the good of each contributing to the good of all.

"Notes on Nationalism" (1945)
Context: By "nationalism" I mean first of all the habit of assuming that human beings can be classified like insects and that whole blocks of millions or tens of millions of people can be confidently labelled "good" or "bad." But secondly — and this is much more important — I mean the habit of identifying oneself with a single nation or other unit, placing it beyond good and evil and recognizing no other duty than that of advancing its interests. Nationalism is not to be confused with patriotism. Both words are normally used in so vague a way that any definition is liable to be challenged, but one must draw a distinction between them, since two different and even opposing ideas are involved. By "patriotism" I mean devotion to a particular place and a particular way of life, which one believes to be the best in the world but has no wish to force on other people. Patriotism is of its nature defensive, both militarily and culturally. Nationalism, on the other hand, is inseparable from the desire for power. The abiding purpose of every nationalist is to secure more power and more prestige, not for himself but for the nation or other unit in which he has chosen to sink his own individuality.

"Politics and the English Language" (1946)
Context: The word Fascism has now no meaning except in so far as it signifies "something not desirable". The words democracy, socialism, freedom, patriotic, realistic, justice have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using that word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way. That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different. Statements like Marshal Petain was a true patriot, The Soviet press is the freest in the world, The Catholic Church is opposed to persecution, are almost always made with intent to deceive. Other words used in variable meanings, in most cases more or less dishonestly, are: class, totalitarian, science, progressive, reactionary, bourgeois, equality.

Personal correspondence (1839), as quoted in Dostoevsky: His Life and Work (1971) by Konstantin Mochulski, as translated by Michael A. Minihan, p. 17
Context: To study the meaning of man and of life — I am making significant progress here. I have faith in myself. Man is a mystery: if you spend your entire life trying to puzzle it out, then do not say that you have wasted your time. I occupy myself with this mystery, because I want to be a man.

p 6
The Undiscovered Self (1958)
Context: Any theory based on experience is necessarily statistical; that is to say, it formulates an ideal average which abolishes all exceptions at either end of the scale and replaces them by an abstract mean. This mean is quite valid though it need not necessarily occur in reality. Despite this it figures in the theory as an unassailable fundamental fact. … If, for instance, I determine the weight of each stone in a bed of pebbles and get an average weight of 145 grams, this tells me very little about the real nature of the pebbles. Anyone who thought, on the basis of these findings, that he could pick up a pebbles of 145 grams at the first try would be in for a serious disappointment. Indeed, it might well happen that however long he searched he would not find a single pebble weighing exactly 145 grams. The statistical method shows the facts in the light of the ideal average but does not give us a picture of their empirical reality. While reflecting an indisputable aspect of reality, it can falsify the actual truth in a most misleading way.

If we theoretically know what a human being is, but someone has never seen one, or if you have never had a relationship with a human being, you cannot know anything about human beings! I think that the best way to gain knowledge is through gaining experience and through connections... Look, if I approach an instrument theoretically, it will give me a theory, so therefore this will make cold music".
1979

as quoted in &quot;Keynes and the Ethics of Capitalism&quot; by Robert Skidelsy http://www.webcitation.org/query?id=1256603608595872&amp;url=www.geocities.com/monedem/keyn.html <br class="br">Essays in Persuasion (1931), Economic Possibilities for our Grandchildren (1930) <br class="br">Context: When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession — as distinguished from the love of money as a means to the enjoyments and realities of life — will be recognised for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease … But beware! The time for all this is not yet. For at least another hundred years we must pretend to ourselves and to everyone that fair is foul and foul is fair; for foul is useful and fair is not. Avarice and usury and precaution must be our gods for a little longer still. For only they can lead us out of the tunnel of economic necessity into daylight.

Speaking of a vision of the "Great Spirit of Peace" in 1942, during World War II, as quoted in Adjusting Though Reflex : Romancing Zen (2010) by Rodger Hyodo, p. 76
Context: The Way of the Warrior has been misunderstood. It is not a means to kill and destroy others. Those who seek to compete and better one another are making a terrible mistake. To smash, injure, or destroy is the worst thing a human being can do. The real Way of a Warrior is to prevent such slaughter — it is the Art of Peace, the power of love.

Source: &quot;La Commune de Paris et la notion de l&#x27;état&quot; (The Commune of Paris and the notion of the state) http://libcom.org/library/paris-commune-mikhail-bakunin as quoted in Noam Chomsky: Notes on Anarchism (1970) http://pbahq.smartcampaigns.com/node/222 <br class="br">Context: I am a fanatic lover of liberty, considering it as the unique condition under which intelligence, dignity and human happiness can develop and grow; not the purely formal liberty conceded, measured out and regulated by the State, an eternal lie which in reality represents nothing more than the privilege of some founded on the slavery of the rest; not the individualistic, egoistic, shabby, and fictitious liberty extolled by the School of J.-J. Rousseau and other schools of bourgeois liberalism, which considers the would-be rights of all men, represented by the State which limits the rights of each — an idea that leads inevitably to the reduction of the rights of each to zero. No, I mean the only kind of liberty that is worthy of the name, liberty that consists in the full development of all the material, intellectual and moral powers that are latent in each person; liberty that recognizes no restrictions other than those determined by the laws of our own individual nature, which cannot properly be regarded as restrictions since these laws are not imposed by any outside legislator beside or above us, but are immanent and inherent, forming the very basis of our material, intellectual and moral being — they do not limit us but are the real and immediate conditions of our freedom.

Playboy interview (1977), as quoted in No Glass Slipper : Surviving and Conquering Painful Life Experiences (2006), p. 32
Context: To have ego means to believe in your own strength. And to also be open to other people's views. It is to be open, not closed. So, yes, my ego is big, but it's also very small in some areas. My ego is responsible for my doing what I do —  bad or good.

Source: No Way Out (2002), Ch. 7: What Kind Of Human Being Do You Want?
Context: Thought creates frontiers everywhere. That's all it can do.... it is thought that has created the world; and you draw lines on this planet, "This is my country, that is your country". So how can there be unity between two countries? The very thing that is creating the frontiers and differences cannot be the means to bridge the different viewpoints. It is an exercise in futility.

When asked if music has a meaning
Dick Cavett interview (1969)
Context: Definitely, and it's getting more spiritual. Pretty soon I believe people will have to rely on music to get some kind of peace of mind, or satisfaction, or direction, actually. More so than politics, the big ego scene. You know it's an art of words... Meaning nothing. Therefore you will have to get an earthier substance, like music or the arts.

Homage to Catalonia (1938)
Context: The workers' militias, based on the trade unions and each composed of people of approximately the same political opinions, had the effect of canalizing into one place all the most revolutionary sentiment in the country. I had dropped more or less by chance into the only community of any size in Western Europe where political consciousness and disbelief in capitalism were more normal than their opposites. Up here in Aragón one was among tens of thousands of people, mainly though not entirely of working-class origin, all living at the same level and mingling on terms of equality. In theory it was perfect equality, and even in practice it was not far from it. There is a sense in which it would be true to say that one was experiencing a foretaste of Socialism, by which I mean that the prevailing mental atmosphere was that of Socialism. Many of the normal motives of civilized life--snobbishness, money-grubbing, fear of the boss, etc.--had simply ceased to exist. The ordinary class-division of society had disappeared to an extent that is almost unthinkable in the money-tainted air of England; there was no one there except the peasants and ourselves, and no one owned anyone else as his master. Of course such a state of affairs could not last. It was simply a temporary and local phase in an enormous game that is being played over the whole surface of the earth. But it lasted long enough to have its effect upon anyone who experienced it. However much one cursed at the time, one realized afterwards that one had been in contact with something strange and valuable. One had been in a community where hope was more normal than apathy or cynicism, where the word 'comrade' stood for comradeship and not, as in most countries, for humbug. One had breathed the air of equality. I am well aware that it is now the fashion to deny that Socialism has anything to do with equality. In every country in the world a huge tribe of party-hacks and sleek little professors are busy 'proving' that Socialism means no more than a planned state—capitalism with the grab-motive left intact. But fortunately there also exists a vision of Socialism quite different from this. The thing that attracts ordinary men to Socialism and makes them willing to risk their skins for it, the 'mystique' of Socialism, is the idea of equality; to the vast majority of people Socialism means a classless society, or it means nothing at all. And it was here that those few months in the militia were valuable to me.

Journal entry (11 June 1916), p. 72e and 73e
1910s, Notebooks 1914-1916
Context: What do I know about God and the purpose of life?
I know that this world exists.
That I am placed in it like my eye in its visual field.
That something about it is problematic, which we call its meaning.
This meaning does not lie in it but outside of it.
That life is the world.
That my will penetrates the world.
That my will is good or evil.
Therefore that good and evil are somehow connected with the meaning of the world.
The meaning of life, i. e. the meaning of the world, we can call God.
And connect with this the comparison of God to a father.
To pray is to think about the meaning of life.

Speech at Founding Rally of the Organization of Afro-American Unity (28 June 1964), as quoted in By Any Means Necessary (1970)
By Any Means Necessary (1970)

Book Sometimes you win Sometimes you Learn

Interview With Aleksandr Solzhenitsyn on Ukraine (May 1994)

Ante-Nicene Christian library: v. 3 p. 20
Address to the Greeks

Narrated in Bukhari by Abu Huraira, Vol. 9, Book 87, Hadith 141 http://sunnah.com/bukhari/91/31 <br class="br">Sunni Hadith

Thoughts of Prince Andrew Bk XII, Ch. 16
War and Peace (1865–1867; 1869)

“Give the Devil His Due”, 1st November 2014, https://youtube.com/XbiADYVORGE

GoodReads https://www.goodreads.com/author/quotes/5712889.Sitting_Bull <br class="br">Attributed quotes

Source: Keep the Aspidistra Flying (1936), Ch. 1

2009

There are many other options of organization for the future than those typically discussed today... In order to accomplish this task one must be free of bias and nationalism, and reflect those qualities in the design of policies. How would you approach that? This is a difficult project requiring input from many disciplines.
Source: Designing the Future (2007), p. 6-7