Source: Vedartha Sangraham, 11th century, p. 9-10.
Quoington Star article entitled "Has President Nixon Gone Crazy?", "The Coming Race War in America: A Wake-up Call" (1996)
1920s, Toleration and Liberalism (1925)
Stanley
Alessandra
1995-12-07
Dmitri Volkogonov, 67, Historian Who Debunked Heroes, Dies
New York Times
https://web.archive.org/web/20110120220404/http://www.nytimes.com/1995/12/07/world/dmitri-volkogonov-67-historian-who-debunked-heroes-dies.html
.
Source: The Legacy of Muslim Rule in India (1992), Chapter 3
On being driven away by her mother-in-law Indira Gandhi, as quoted in "Son's Widow Quits Gandhi Household" http://www.nytimes.com/1982/03/31/world/son-s-widow-quits-gandhi-household.html, The New York Times (31 March 1982)
1981-1990
Letter to George Washington (May 1776)
Created from Animals (1990), p. 172
Review of a life of William Cecil, 1st Baron Burghley by Edward Nares, Edinburgh Review, 1832)
Attributed
Source: The Summing Up (1938), p. 214
From Yunnan to Xinjiang:Governor Yang Zengxin and his Dungan Generals, by Anthony Garnaut ( PDF http://www.ouigour.fr/recherches_et_analyses/Garnautpage_93.pdf).
Hansard, 6ser, vol 181 col 1015 (29 November 1990) http://www.publications.parliament.uk/pa/cm199091/cmhansrd/1990-11-29/Orals-2.html
The phrase 'Oh yes' was a remark said several times at the first Prime Minister's Question Time in which Major answered questions.
1990s, 1990
1790s, Goya's announcement about 'Los Caprichos', 6 Febr. 1799
De vita solitaria (1346) as quoted in Madalyn Aslan's Jupiter Signs: How to Improve Your Luck, Career, Health, Finances, Appearance, and Relationships Through the New Astrology (2003) by Madalyn Aslan
Michael J. Sandel, "Moral Argument and Liberal Toleration: Abortion and Homosexuality" (1989)
Speech in 2000, reported in "Sotomayor's jackpot win, court rulings revealed" at MSNBC (5 June 2009) http://www.msnbc.msn.com/id/31080516/.
Source: James Nasmyth engineer, 1883, P. 227
Source: The Sword or the Cross, Which Should be the Weapon of the Christian Militant? (1921), Ch.4 p. 62-63
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 231.
Source: Theory and Practice of Muslim State in India (1999), Chapter 3
N. F. Blake, in Whitney F. Bolton (ed.) The Middle Ages (London: Sphere, 1970) p. 381.
Criticism
"The voice of the turtle", p. 250
Short Stories, Collected short stories 1
To the conception of the imperishable, the immortal, we oppose, in art, that of becoming, the perishable, the transitory, and the ephemeral.
We Abjure Our Symbolist Masters..., from War, the World's Only Hygiene (1911-1915)
1910's
Source: The Kama Sutra of Vatsyayana: Translated from the Sanscrit. In seven parts, with preface, introduction, and concluding remarks http://books.google.com/books?id=-ElAAQAAIAAJ&pg=PA9, Kama Shastra Society of London and Benares, 1883, p.9
Discours de réception de Louis Pasteur (1882)
In reply to western ladies who said that one should give higher place to philanthropy than to God.
Source: God Lived with Them, p.430
Reported as a misattribution in Paul F. Boller, Jr., and John George, They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions (1989), p. 20-21.
Misattributed
“War was never so careful as to inflict suffering only where it was merited.”
Source: The Tales of Alvin Maker, Heartfire (1998), Chapter 2.
Source: Mathematical Lectures (1734), p. 44
Public Address, Blake's Notebook c. 1810
1810s
A Tract on Monetary Reform (1923), Ch. 2 : Public Finance and Changes in the Value of Money
Chemical Recreations (7th Edition, 1834) "The Romance of Chemistry" p232
volume III, chapter VI: "Miscellanea", page 252 http://darwin-online.org.uk/content/frameset?pageseq=264&itemID=F1452.3&viewtype=image; letter to William Ogle (22 February 1882)
Ogle had translated Aristotle's Parts of Animals and sent Darwin a copy.
The Life and Letters of Charles Darwin (1887)
As quoted in Sir James Prior's Life of Edmond Malone (1860), p. 369.
Attributed
1840s, Heroes and Hero-Worship (1840), The Hero as Priest
Howard Friel http://www.zcommunications.org/on-dershowitz-and-hampshire-college-by-howard-friel
Part 1, Section 1
A Treatise of Human Nature (1739-40), Book 3: Of morals
Source: The Exposition of 1851: Views Of The Industry, The Science, and the Government Of England, 1851, p. 225-226
German versions of the Bible that preceded the Luther Bible
Source: Luther's use of the older German version was formerly ignored or denied, but has been proved by Professor Krafft of Bonn (1883).
Quoted from Lal, K. S. (1990). Indian muslims: Who are they. Chapter 2.
Fatawa-i-Jahandari
The History of Aurangazeb. Vol. 3, pp. 161-169 by Sir Jadunath Sarkar; published by Orient Longman 1972
December, 1918
India's Rebirth
Source: The Age of Uncertainty (1977), Chapter 12, p. 328
Source: Fifty key figures in management, 2004, p. 196
Cogito and The History of Madness, p.37 (Routledge classics edition)
Writing and Difference (1978)
Source: Business Cycles, 1913, p. 19-20; as cited in: Mary S. Morgan. The History of Econometric Ideas. p. 46
Economics in One Lesson (1946), The Lesson (ch. 1)
“If great renown is won by true merit, and if virtue is considered in itself and apart from success, then all that we praise in any of our ancestors was Fortune's gift.”
Si veris magna paratur
fama bonis et si successu nuda remoto
inspicitur virtus, quidquid laudamus in ullo
maiorum, fortuna fuit.
Book IX, line 593 (tr. J. D. Duff).
Pharsalia
Essay "Religion Allied to Progress" http://www.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/SRHirsch.html
Charles Boarman, Sr. in a letter to Robert Brent, the mayor of Washington, D.C., asking for a letter of recommendation for his son's application to enlist in the United States Navy (1811)
A Gentlemanly and Honorable Profession: The Creation of the U.S. Naval Officer Corps, 1794-1815 (1991)
Source: Guide for the Perplexed (c. 1190), Part III, Ch.28
Jadunath Sarkar, Fall of the Mughal Empire, Volume II, Fourth Edition, New Delhi, 1991, p.210-11
Quote from Turner's letter 4 Dec. 1848 to James Astbury Hammersley; as cited in The life of J.M.W. Turner, Volume II, George Walter Thornbury; Hurst and Blackett Publishers, London, 1862, pp. 115-16
James Astbury Hammersley, himself an artist and art-teacher, wrote Turner to ask him to give his son further instructions in painting
1821 - 1851
A General History of Music ([1776-89] 1935) vol. 1, page 22
Source: The Age of Reform: from Bryan to F.D.R. (1955), Chapter I, part I, p. 23
The Cornerstone Speech (1861)
Part XII - With regard to doubt or conviction
The Natural History of Religion (1757)
Crime and Punishment. p. 142.
The Light's On At Signpost (2002)
Sect. 13
Variant translations: I believe that the civilisation into which India has evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestry. Rome went; Greece shared the same fate; the might of the Pharaohs was broken; Japan has become westernised; of China nothing can be said; but India is still, somehow or other, sound at the foundation.
Greece, Egypt, Rome — all have been erased from this world, yet we continue to exist. There is something in us, that our character never ceases from the face of this world, defying global hostility for centuries.
1900s, Hind Swaraj (1908)
Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. xvii
“He makes his cook his merit,
And the world visits his dinners and not him.”
Que de son cuisinier il s'est fait un mérite,
Et que c'est à sa table à qui l'on rend visite.
Act II, sc. iv
Le Misanthrope (1666)
Sämtliche Werke, Bd. 5, pp. 160-161, E. Payne, trans. (1974) Vol. 1, pp. 148-149
Parerga and Paralipomena (1851), On Philosophy in the Universities
“The American Idiocracy is moving to equate merit-based institutions with institutionalized racism.”
“ When Merit-Based Hiring Is Deemed Racist, Bridges Fall Down https://www.unz.com/imercer/when-merit-based-hiring-is-deemed-racist-bridges-fall-down/,” The Unz Review, March 29, 2018
2010s, 2018
Chpt.3, p. 31
Principles of Geology (1832), Vol. 1
Source: The Case of Mr. Richard Arkwright and Co., 1781, p. 24
"Charley" Boarman's personal application sent along with his father's earlier letter
A Gentlemanly and Honorable Profession: The Creation of the U.S. Naval Officer Corps, 1794-1815 (1991)
Source: A Theory of Justice (1971; 1975; 1999), Chapter II, Section 17, pg. 102
Preface
Spinoza's Critique of Religion (1965)
Sahara Reporters http://www.saharareporters.com/news-page/crimes-buhari-wole-soyinka
Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: These old Mystics whom we call superstitious were far before us in their ideas of God and of prayer (that is of our communion with God). "Prayer," says a mystic of the 16th century, "is to ask not what we wish of God, but what God wishes of us." "Master who hast made and formed the vessel of the body of Thy creature, and hast put within so great a treasure, the Soul, which bears the image of Thee": so begins a dying prayer of the 14th century. In it and in the other prayers of the Mystics there is scarcely a petition. There is never a word of the theory that God's dealings with us are to show His "power"; still less of the theory that "of His own good pleasure" He has " predestined" any souls to eternal damnation. There is little mention of heaven for self; of desire of happiness for self, none. It is singular how little mention there is either of "intercession " or of " Atonement by Another's merits." True it is that we can only create a heaven for ourselves and others "by the merits of Another," since it is only by working in accordance with God's Laws that we can do anything. But there is nothing at all in these prayers as if God's anger had to be bought off, as if He had to be bribed into giving us heaven by sufferings merely "to satisfy God's justice." In the dying prayers, there is nothing of the "egotism of death." It is the reformation of God's church—that is, God's children, for whom the self would give itself, that occupies the dying thoughts. There is not often a desire to be released from trouble and suffering. On the contrary, there is often a desire to suffer the greatest suffering, and to offer the greatest offering, with even greater pain, if so any work can be done. And still, this, and all, is ascribed to God's goodness. The offering is not to buy anything by suffering, but — If only the suppliant can do anything for God's children!
These suppliants did not live to see the " reformation" of God's children. No more will any who now offer these prayers. But at least we can all work towards such practical " reformation." The way to live with God is to live with Ideas — not merely to think about ideals, but to do and suffer for them. Those who have to work on men and women must above all things have their Spiritual Ideal, their purpose, ever present. The "mystical " state is the essence of common sense.
“Merit is no qualification for freedom.”
"Letter to the Editor" The Times (22 July 1920) http://www.telstudies.org/writings/letters/1919-20/200722_the_times.shtml
Context: Whether they are fit for independence or not remains to be tried. Merit is no qualification for freedom. Bulgars, Afghans, and Tahitans have it. Freedom is enjoyed when you are so well armed, or so turbulent, or inhabit a country so thorny that the expense of your neighbour's occupying you is greater than the profit.
Italian Report (1955)
Context: A more rewarding approach to painting, in my opinion the only valid one, is to regard it as a deeply personal and private activity and to remember that even when the painter works directly for the public — when there is sufficient common ground to allow him to do so — the real merit of the work will depend on the personal vision of the artist and the work will only be truly understood if it is approached by each in the same spirit as the painter painted it. We must be willing to assume the same sort of responsibility and share the dilemma out of which the work was created in order to be able to feel with the artist. Since the deepest and truest dilemma, from which all good art springs, is the human condition we have every right to regard the needs of our own consciousness as the final court in judging the merit of a work of art, we have in fact a moral obligation to do so. This demands the precise honesty from the spectator as was required from the artist in making the painting. It is their common ground, the area within which communication can occur. Art in the end speaks to the secret soul of the individual and of the most secret sorrows. For this reason it is true that the development that produces great art is a moral and not an aesthetic development..
I am an anarchist!
Prologue
Anarchism : A History of Libertarian Ideas and Movements (1962)
“Truth disdains the aid of the law for its defence–it will stand upon its own merit.”
The Rights of Conscience Inalienable (1791)
Context: Truth disdains the aid of the law for its defence–it will stand upon its own merit. … It is error, and error alone, that needs human support; and whenever men fly to the law or sword to protect their system of religion, and force it upon others, it is evident that they have something in their system that will not bear the light, and stand upon the basis of truth. (p. 185)
Testimony before the US Senate Committee on Environment and Public Works (28 September 2005)
Context: Science is nothing more than a method of inquiry. The method says an assertion is valid — and merits universal acceptance — only if it can be independently verified. The impersonal rigor of the method means it is utterly apolitical. A truth in science is verifiable whether you are black or white, male or female, old or young. It's verifiable whether you like the results of a study, or you don't.
"The Way Of Chuang Tzu".
The Way of Chuang-Tzŭ (1965)
Context: The secret of the way proposed by Chuang Tzu is … not the accumulation of virtue and merit … but wu wei, the non-doing, or non-action, which is not intent upon results and is not concerned with consciously laid plans or deliberately organized endeavors: "My greatest happiness consists precisely in doing nothing whatever that is calculated to obtain happiness... Perfect joy is to be without joy... if you ask 'what ought to be done' and 'what ought not to be done' on earth to produce happiness, I answer that these questions do not have [a fixed and predetermined] answer" to suit every case. If one is in harmony with Tao-the cosmic Tao, "Great Tao" — the answer will make itself clear when the time comes to act, for then one will act not according to the human and self-conscious mode of deliberation, but accord ing to the divine and spontaneous mode of wu wei, which is the mode of action of Tao itself, and is therefore the source of all good.
The other way, the way of conscious striving, even though it may claim to be a way of virtue, is fundamentally a way of self-aggrandizement, and it is consequently bound to come into conflict with Tao. Hence it is self-destructive, for "what is against Tao will cease to be."
"Distichs" in The Poems of Goethe (1853) as translated in the original metres by Edgar Alfred Bowring
Context: Who is the happiest of men? He who values the merits of others,
And in their pleasure takes joy, even as though 'twere his own.
Not in the morning alone, not only at mid-day he charmeth;
Even at setting, the sun is still the same glorious planet.
1860s, Our Composite Nationality (1869)
Context: I am especially to speak to you of the character and mission of the United States, with special reference to the question whether we are the better or the worse for being composed of different races of men. I propose to consider first, what we are, second, what we are likely to be, and, thirdly, what we ought to be. Without undue vanity or unjust depreciation of others, we may claim to be, in many respects, the most fortunate of nations. We stand in relations to all others, as youth to age. Other nations have had their day of greatness and glory; we are yet to have our day, and that day is coming. The dawn is already upon us. It is bright and full of promise. Other nations have reached their culminating point. We are at the beginning of our ascent. They have apparently exhausted the conditions essential to their further growth and extension, while we are abundant in all the material essential to further national growth and greatness. The resources of European statesmanship are now sorely taxed to maintain their nationalities at their ancient height of greatness and power. American statesmanship, worthy of the name, is now taxing its energies to frame measures to meet the demands of constantly increasing expansion of power, responsibility and duty. Without fault or merit on either side, theirs or ours, the balance is largely in our favor. Like the grand old forests, renewed and enriched from decaying trunks once full of life and beauty, but now moss-covered, oozy and crumbling, we are destined to grow and flourish while they decline and fade. This is one view of American position and destiny. It is proper to notice that it is not the only view. Different opinions and conflicting judgments meet us here, as elsewhere.
The Pathway of Peace (1923)
Context: It is not surprising that many should be captivated by the proposal, with its delusive simplicity and adequacey, for the outlawry of war. War should be made a crime, and those who instigate it should be punished as criminals. The suggestion, however futile in itself, has at least the merit of bringing us to the core of the problem. Even among its sponsors appear at once the qualifications which reflect the old distinction, so elaborately argued by Grotius, between just and unjust wars. "The grounds of war," said he, " are as numerous as those of judicial actions. For where the power of law ceases, there war begins." He found the justifiable causes generally assigned for war to be three — defense, indemnity, and punishment. War is self-help, and the right to make war has been recognized as the corollary of independence, the permitted means by which injured nations protect their territory and maintain their rights. International law leaves aggrieved states who cannot obtain redress for their wrongs by peaceful means to exact it by force. If war is outlawed, other means of redress of injuries must be provided. Moreover, few, if any, intend to outlaw self-defense, a right still accorded to individuals under all systems of law. To meet this difficulty, the usual formula is limited to wars of aggression. But justification for war, as recently demonstrated, is ready at hand for those who desire to make war, and there is rarely a case of admitted aggression, or where on each side the cause is not believed to be just by the peoples who support the war.
There is a further difficulty that lies deeper. There is no lawgiver for independent States. There is no legislature to impose its will by majority vote, no executive to give effect even to accepted rules. The outlawry of war necessarily implies a self-imposed restraint, and free peoples, jealous of their national safety, of their freedom of opportunity, of the rights and privileges they deem essential to their well-being, will not forego the only sanction at their command in extreme exigencies. The restraints they may be willing to place upon themselves will always be subject to such conditions as will leave them able to afford self-protection by force, and in this freedom there is abundant room for strife sought to be justified by deep-seated convictions of national interests, by long-standing grievances by the apprehension of aggression to be forestalled. The outlawry of war, by appropriate rule of law making war a crime, requires the common accord needed to establish and maintain a rule of international law, the common consent to abandon war; and the suggested remedy thus implies a state of mind in which no cure is needed. As the restraint is self-imposed it will prove to be of avail only while there is a will to peace.
2000
Context: It is true that some percentage of bright people really do not test well, but most of the time the only thing about "common man's intelligence" that is indubitably true is that it is common. The concept of some ephemeral, elusive nonverbal intelligence simply allows one to impute intelligence to anyone who strikes your fancy. … Eliminating standardized tests allows the cognitive elite to manipulate the soft stuff in ways the less-often-washed cannot. Mount Holyoke has accomplished nothing more than replacing a tyranny of merit with a tyranny of privilege.
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. III : The Master, p. 70
Context: Justice in no wise consists in meting out to another that exact measure of reward or punishment which we think and decree his merit, or what we call his crime, which is more often merely his error, deserves. The justice of the father is not incompatible with forgiveness by him of the errors and offences of his child. The Infinite Justice of God does not consist in meting out exact measures of punishment for human frailties and sins. We are too apt to erect our own little and narrow notions of what is right and just, into the law of justice, and to insist that God shall adopt that as His law; to measure off something with our own little tape-line, and call it God's law of justice. Continually we seek to ennoble our own ignoble love of revenge and retaliation, by misnaming it justice.
Preface; Extermination
Ignoring the satirical elements of Shaw's rhetoric, and that he is presenting many arguments of sometimes questionable sincerity for the "humane" execution of criminals, the last sentence here has sometimes been misquoted as if it as part of an argument for exterminations for the sake of eugenics, by preceding it with a selected portion of a statement later in the essay: "If we desire a certain type of civilization, we must exterminate the sort of people who do not fit into it … Extermination must be put on a scientific basis if it is ever to be carried out humanely and apologetically as well as thoroughly".
1930s, On the Rocks (1933)
Context: In this play a reference is made by a Chief of Police to the political necessity for killing people: a necessity so distressing to the statesmen and so terrifying to the common citizen that nobody except myself (as far as I know) has ventured to examine it directly on its own merits, although every Government is obliged to practise it on a scale varying from the execution of a single murderer to the slaughter of millions of quite innocent persons. Whilst assenting to these proceedings, and even acclaiming and celebrating them, we dare not tell ourselves what we are doing or why we are doing it; and so we call it justice or capital punishment or our duty to king and country or any other convenient verbal whitewash for what we instinctively recoil from as from a dirty job. These childish evasions are revolting. We must strip off the whitewash and find out what is really beneath it. Extermination must be put on a scientific basis if it is ever to be carried out humanely and apologetically as well as thoroughly.
On Democracy (6 October 1884)
Context: Few people take the trouble of trying to find out what democracy really is. Yet this would be a great help, for it is our lawless and uncertain thoughts, it is the indefiniteness of our impressions, that fill darkness, whether mental or physical, with spectres and hobgoblins. Democracy is nothing more than an experiment in government, more likely to succeed in a new soil, but likely to be tried in all soils, which must stand or fall on its own merits as others have done before it. For there is no trick of perpetual motion in politics any more than in mechanics.
The Tragic Sense of Life (1913), XI : The Practical Problem
Context: And what is its moral proof? We may formulate it thus: Act so that in your own judgment and in the judgment of others you may merit eternity, act so that you may become irreplaceable, act so that you may not merit death. Or perhaps thus: Act as if you were to die tomorrow, but to die in order to survive and be eternalized. The end of morality is to give personal, human finality to the Universe; to discover the finality that belongs to it — if indeed it has any finality — and to discover it by acting.
Lectures on the History of History Vol 1 p. 40-41 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1
Context: Subjective volition Passion is that which sets men in activity, that which effects" practical" realization. The Idea is the inner spring of action; the State is the actually existing, realized moral life. For it is the Unity of the universal, essential Will, with that of the individual; and this is “Morality." The Individual living in this unity has a moral "life; possesses a value that consists in this substantiality alone. Sophocles in his Antigone, says, "The divine commands are not of yesterday, nor of to-day; no, they have an infinite existence, and no one could say whence they came." The laws of morality are not accidental, but are the essentially Rational. It is the very object of the State that what is essential in the practical activity of men, and in their dispositions, should be duly recognized; that it should have a manifest existence, and maintain its position. It is the absolute interest of Reason that this moral Whole should exist; and herein lies the justification and merit of heroes who have founded states, however rude these may have been. In the history of the World, only those peoples can come under our notice which form a state. For it must be understood that this latter is the realization of Freedom, i. e. of the absolute final aim, and that it exists for its own sake. It must further be understood that all the worth which the human being possesses all spiritual reality, he possesses only through the State. For his spiritual reality consists in this, that his own essence Reason is objectively present to him, that it possesses objective immediate existence for him. Thus only is he fully conscious; thus only is he a partaker of morality of a just and moral social and political life. For Truth is the Unity of the universal and subjective Will; and the Universal is to be found in the State, in its laws, its universal and rational arrangements. The State is the Divine Idea as it exists on Earth. We have in it, therefore, the object of History in a more definite shape than before; that in which Freedom obtains objectivity, and lives in the enjoyment of this objectivity. For Law is the objectivity of Spirit; volition in its true form. Only that will which obeys law, is free; for it obeys itself; it is independent and so free. When the State or our country constitutes a community of existence; when the subjective will of man submits to laws, the contradiction between Liberty and Necessity vanishes. The Rational has necessary existence, as being the reality and substance of things, and we are free in recognizing it as law, and following it as the substance of our own being. The objective and the subjective will are then reconciled, and present one identical homogeneous whole.
Source: The Moral Judgment of the Child (1932), Ch. 3 Cooperation and the Idea of Justice <!-- p. 197 -->
Context: There are in existence two distinct ideas of justice. We say that an award is unjust when it penalizes the innocent, rewards the guilty, or when, in general, it fails to be meted out in exact proportion to the merit or guilt in question. On the other hand, we say that a division is unjust when it favors some at the expense of others. In this second adaptation of the term, the idea of justice implies only the idea of equality. In the first acceptation of the term, the notion of justice is inseparable from that of the reward and punishment, and is defined by the correlation between acts and their retribution.
Letter to Samuel "Sam" Chapman (June 1907)
Context: Mason and Hunter not only voted against the admission of California (1850) as a free state but offered a protest against it which the Senate refused to record on its Journal, nor in the Convention which General Taylor had called to from a Constitution for California, there were 52 northern and 50 southern men, but it was unanimous against slavery. But, the Virginia senator, with Ron Tucker & Co. were opposed to giving local self-government to California. Ask Sam Yost to give Christian a skinning. I am not ashamed of having fought on the side of slavery, a soldier fights for his country, right or wrong, he is not responsible for the political merits of the course he fights in. The South was my country.
"The Great Good Man" (1802).
Context: How seldom, friend! a good great man inherits
Honor or wealth, with all his worth and pains!
It sounds like stories from the land of spirits
If any man obtain that which he merits,
Or any merit that which he obtains.
.........
Greatness and goodness are not means, but ends!
Hath he not always treasures, always friends,
The good great man? Three treasures,—love and light,
And calm thoughts, regular as infants' breath;
And three firm friends, more sure than day and night,—
Himself, his Maker, and the angel Death.
Augustus (1937)
Context: There is no merit in an empire as such. Extension in space does not necessarily mean spiritual advancement. The small community is easier to govern, and, it may well be, more pleasant to live in. If its opportunities are limited its perils are also circumscribed. But the alternatives which confronted him were empire or anarchy.
Anarchism : A History of Libertarian Ideas and Movements (1962)
Context: Like such titles as Christian and Quaker, "anarchist" was in the end proudly adopted by one of those against whom it had been used in condemnation. In 1840, Pierre-Joseph Proudhon, that stormy, argumentative individualist who prided himself on being a man of paradox and a provoker of contradiction, published the work that established him as a pioneer libertarian thinker. It was What Is Property?, in which he gave his own question the celebrated answer: "Property is theft." In the same book he became the first man willingly to claim the title of anarchist.
Undoubtedly Proudhon did this partly in defiance, and partly in order to exploit the word's paradoxical qualities. He had recognized the ambiguity of the Greek anarchos, and had gone back to it for that very reason — to emphasize that the criticism of authority on which he was about to embark need not necessarily imply an advocacy of disorder. The passages in which he introduces "anarchist" and "anarchy" are historically important enough to merit quotation, since they not merely show these words being used for the first time in a socially positive sense, but also contain in germ the justification by natural law which anarchists have in general applied to their arguments for a non-authoritarian society.
