Quotes about middle

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Israel's Proclamation of Independence, read on (14 May 1948)
Context: We extend the hand of peace and good-neighborliness to all the States around us and to their people, and we call upon them to cooperate in mutual helpfulness with the independent Jewish nation in its Land. The State of Israel is prepared to make its contribution in a concerted effort for the advancement of the entire Middle East.

Guard well and reverence that form of government Which will eschew alike licence and slavery; Guard well and reverence that form of government Which will eschew alike licence and slavery; And from your polity do not wholly banish fear. For what man living, freed from fear, will still be just? Hold fast such upright fear of the law’s sanctity,

Source: Phillip Vellacott, The Oresteian Trilogy, Penguin 1973 ( Google Books https://books.google.com.au/books?id=tuRiOESBVjkC) source: Oresteia (458 BC), Eumenides, lines 526–530 (tr. E. D. A. Morshead)
Ref: en.wikiquote.org - Aeschylus / Quotes / Oresteia (458 BC) / Eumenides

Source: Letter to his daughter (1978), p. 37.
Context: This is not a letter on Pakistan. If it were, I could have written a small book entitled "Glimpses of Pakistan's history". Time does not permit it. The nation is gripped in her worst crisis, standing in the middle of the road between survival and disintegration. Since the birth of Pakistan, crisis has followed crisis in rapid escalation. Millions of lives were sacrificed to create this country. Pakistan is said to be the dream of Mohammad Iqbal and the creation of Muhammad Ali Jinnah, the Quaid-e-Azam. Was anything wrong with the dream or with the one who made the dream come true? Opinions have differed and continue to differ. The next few years will most probably decide the issue, perhaps once and for all, and not without bloodshed. This process is not inevitable but the present policies of the ruling junta are driving this country towards a sad inevitability

Thea Gilmore

About
Context: [Melua] makes music that's easy on the ear and even easier on the brain. She's the perfect good girl in the middle of the road. I'm not keen to make things too easy for anyone.

Book III, Ch. IX, pp. 168-169.
Physics

Source: The Gutenberg Galaxy (1962), p. 94

2000s
Context: My heart grieves when I think about the situation in the Middle East. I've worked very hard on this for two years, and for years before that. But trust is broken down. We have to do everything we can in our power — all of us, the United States, the European Union, any other nation that has the ability to influence the situation in the Middle East — to work with the Palestinians to put in place a leadership that is responsible, with representative institutions of government that will clamp down on terrorism, that will say to its people, "Terrorism is not getting us anywhere. It is not producing what we want: a Palestinian state. It is keeping us away from a Palestinian state."
And we also have to say to our Israeli friends that you have to do more to deal with the humanitarian concerns of the Palestinian people, and you have to understand that a Palestinian state, when it's created, must be a real state, not a phony state that's diced into a thousand different pieces.

Address to the World Economic Forum in Davos, Switzerland (26 January 2003), as quoted in "Secretary of Incoherence" in National Review (27 January 2003) http://article.nationalreview.com/267757/secretary-of-incoherence/mark-r-levin.

Breaking the Cycle (2003)
Context: I think we need to continue working hard on developing a nuclear weapons free zone in the Middle East... unfortunately things are not going in the right direction right now. We need to understand that without comprehensive peace in the Middle East, we have no security.

Source: Christianity and the Social Crisis (1907), Ch.4 Why Has Christianity Never Undertaken the Work of Social Reconstruction?, p. 145
Context: Throughout the Middle Ages the sway of the Church over the moral and spiritual life of the people, her power to inspire and direct their enthusiasms and energies, her chance for molding their conceptions of life, were amazing and unparalleled by any other force.

Phone interview on The Majority Report, 2004-04-02

Amusing Ourselves to Death: Public Discourse in the Age of Show Business (1985)
Context: The world in which we live is very nearly incomprehensible to most of us. There is almost no fact... that will surprise us for very long, since we have no comprehensive and consistent picture of the world which would make the fact appear as an unacceptable contradiction.... in a world without spiritual or intellectual order, nothing is unbelievable; nothing is predictable, and therefore, nothing comes as a particular surprise.... The medieval world was... not without a sense of order. Ordinary men and women... had no doubt that there was such a design, and their priests were well able, by deduction from a handful of principles, to make it, if not rational, at least coherent.... The situation we are presently in is much different.... sadder and more confusing and certainly more mysterious.... There is no consistent, integrated conception of the world which serves as the foundation on which our edifice of belief rests. And therefore... we are more naive than those of the Middle Ages, and more frightened, for we can be made to believe almost anything.

Source: Understanding International Conflicts: An Introduction to Theory and History (6th ed., 2006), Chapter 9, A New World Order?, p. 281.

The Almost Perfect State (1921)
Context: Of middle age the best that can be said is that a middle aged person has likely learned how to have a little fun in spite of his troubles.
It is to old age that we look for reimbursement, the most of us. And most of us look in vain. For the most of us have been wrenched and racked, in one way or another, until old age is the most trying time of all.
In the Almost Perfect State every person shall have at least ten years before he dies of easy, carefree, happy living... things will be so arranged economically that this will be possible for each individual.

Free Culture (2004)
Context: Common sense is with the copyright warriors because the debate so far has been framed at the extremes — as a grand either/or: either property or anarchy, either total control or artists won't be paid. If that really is the choice, then the warriors should win.
The mistake here is the error of the excluded middle. There are extremes in this debate, but the extremes are not all that there is. There are those who believe in maximal copyright — "All Rights Reserved" — and those who reject copyright — "No Rights Reserved." The "All Rights Reserved" sorts believe that you should ask permission before you "use" a copyrighted work in any way. The "No Rights Reserved" sorts believe you should be able to do with content as you wish, regardless of whether you have permission or not.... What's needed is a way to say something in the middle — neither "all rights reserved" nor "no rights reserved" but "some rights reserved" — and thus a way to respect copyrights but enable creators to free content as they see fit. In other words, we need a way to restore a set of freedoms that we could just take for granted before.

Aphorism 95
Novum Organum (1620), Book I
Context: Those who have handled sciences have been either men of experiment or men of dogmas. The men of experiment are like the ant, they only collect and use; the reasoners resemble spiders, who make cobwebs out of their own substance. But the bee takes a middle course: it gathers its material from the flowers of the garden and of the field, but transforms and digests it by a power of its own. Not unlike this is the true business of philosophy; for it neither relies solely or chiefly on the powers of the mind, nor does it take the matter which it gathers from natural history and mechanical experiments and lay it up in the memory whole, as it finds it, but lays it up in the understanding altered and digested. Therefore from a closer and purer league between these two faculties, the experimental and the rational (such as has never yet been made), much may be hoped.

Mont Saint Michel and Chartres (1904)
Context: Every ounce of food must be brought from the mainland, or fished from the sea. All the tenants and their farms, their rents and contributions, must be looked after. No secular prince had a more serious task of administration, and none did it so well. Tenants always preferred an Abbot or Bishop for landlord. The Abbey was the highest administrative creation of the middle ages.

Source: Vamps and Tramps (1994), "No Law in the Arena: A Pagan Theory of Sexuality", p. 28
Context: White middle-class girls at the elite colleges and universities seem to want the world handed to them on a platter. They have been sheltered, coddled and flattered. Having taught at a wide variety of institutions over my ill-starred career, I have observed that working-class or lower-middle-class girls, who are from financially struggling families and must take a patchwork of menial jobs to stay in school, are usually the least hospitable to feminist rhetoric. They see life as it is and have fewer illusions about sex. It is affluent, upper-middle class students who most spout the party line — as if the grisly hyperemotionalism of feminist jargon satisfies their hunger for meaningful experiences outside their eventless upbringing. In the absence of war, invent one.

Bewilderness (DVD, 2001)

The Spectrum of Love

The Nature of Consciousness http://www.erowid.org/culture/characters/watts_alan/watts_alan_article1.shtml; also published as What Is Reality? (1989)

'Lament of the Frontier Guard' (From Cathay, 1915)

Evil in Modern Thought: An alternative history of philosophy (2002)
Context: The picture of modern philosophy as centered in epistemology and driven by the desire to ground our representations is so tenacious that some philosophers are prepared to bite the bullet and declare the effort simply wasted. Rorty, for example, finds it easier to reject modern philosophy altogether than to reject the standard accounts of its history. His narrative is more polemical than most, but it's a polemical version of the story told in most philosophy departments in the second half of the twentieth century. The story is one of tortuously decreasing interest. Philosophy, like some people, was prepared to accept boredom in exchange for certainty as it grew to middle age.

"Bill Maher on very scary child predators" http://www.youtube.com/watch?v=oQi-KiO6K2k
Real Time with Bill Maher
Context: That's America for you — a red herring culture, always scared of the wrong things. The fact is, there are a lot of creepy middle-aged men out there lusting for your kids. They work for MTV, the pharmaceutical industry, McDonald's, Marlboro and K Street. And recently, there's been a rash of strangers making their way onto school campuses and targeting our children for death. They're called military recruiters. More young Americans were crippled in Iraq last month than in any month in the past three years. And the scandal is that Mark Foley wants to show them a good time before they go? When will our closeted gay congressmen learn? Our boys aren't for pleasure. They're for cannon fodder. They shouldn't be another notch on your bedpost. They should be a comma in Bush's war. If I hear a zipper, it had better be on a body bag. Why aren't Democrats and the media hammering away every day about who we're supposed to be fighting for over there and what the plan is. Yes, Mark Foley was wrong to ask teenagers how long their penises were — but at least someone on Capitol Hill was asking questions. We're the predators. Because we have an entire economy built on asking young people what they want, making the cheapest, sleaziest form of it they'll accept, and selling it to them until they choke on it and die. You know who’s grabbing your kids at too young an age? Merck, Pfizer and GlaxoSmithKline, by convincing you they're depressed, hyperactive or suffering from attention-deficit disorder and so they must all get medicated. The drug dealers hooking your kids aren't in South America, they're in the halls of Congress handing out campaign donations to your congressmen. Mark Foley says he never slept with those kids, and I believe him, because American children are so hopped up on pills I doubt any of them could get it up. From 1995 to 2002, the number of children prescribed antipsychotic drugs increased by over 400 percent. Either our children are going insane — which we might look on as a problem — or, more likely, we have, for profit, created a nation of little junkies. So stop already with the righteous moral indignation about predators — this whole country is trying to get inside your kid's pants because that's where he keeps the money Daddy gave him to stay out of his hair. I don't care if Mark Foley had been asking boys to describe their penises because I have some sad news for you: Your kid is so larded out on Cheetos and Yoo-hoo, he can't even see his penis. We live in a country where the ultimate consumer is an obese 16-year-old hooked up at one end to a Big Gulp and at the other to a PlayStation. So many of our kids today are fat drug addicts, it's almost as if Rush Limbaugh had had puppies. In conclusion, we can pretend that the biggest threat to “our children” is some creep on the Internet, or we can admit it's Mom and Dad. Because, when your son can't find France on a map, or touch his toes with his hands, or understand that the ads on TV are lying — including the one in which the Marine turns into Lancelot — then the person fucking him is you.

"Acta Interviews Robertson Davies".
Conversations with Robertson Davies (1989)
Context: [People] think of saints as people who lived an awfully long time ago and whose validity has disappeared. I think of them as people who didn't live such a long time ago, only a few hundred years or so. There must have been something about them that impressed people who were very much like me. What was it? And they must have been much more like somebody living today than we commonly think. What was behind it? What made these people special and what made a lot of other people regard them as special, either hating them or loving them? This is fascinating. It enlarges the whole world, and because it does so, it gives you great hope and sympathy with the future. You find yourself not an isolated miserable little wretch who has got seventy or eighty years to struggle along and then perish like nothing. You are the continuer of a very great tradition which you are going to pass on to the next lot. And you're right in the middle of the great stream of life. You see? Wonderful thing.

The Canton, Ohio Speech, Anti-War Speech (1918)
Context: Wars throughout history have been waged for conquest and plunder. In the Middle Ages when the feudal lords who inhabited the castles whose towers may still be seen along the Rhine concluded to enlarge their domains, to increase their power, their prestige and their wealth they declared war upon one another. But they themselves did not go to war any more than the modern feudal lords, the barons of Wall Street go to war. The feudal barons of the Middle Ages, the economic predecessors of the capitalists of our day, declared all wars. And their miserable serfs fought all the battles. The poor, ignorant serfs had been taught to revere their masters; to believe that when their masters declared war upon one another, it was their patriotic duty to fall upon one another and to cut one another's throats for the profit and glory of the lords and barons who held them in contempt. And that is war in a nutshell. The master class has always declared the wars; the subject class has always fought the battles. The master class has had all to gain and nothing to lose, while the subject class has had nothing to gain and all to lose — especially their lives.
They have always taught and trained you to believe it to be your patriotic duty to go to war and to have yourselves slaughtered at their command. But in all the history of the world you, the people, have never had a voice in declaring war, and strange as it certainly appears, no war by any nation in any age has ever been declared by the people.
And here let me emphasize the fact — and it cannot be repeated too often — that the working class who fight all the battles, the working class who make the supreme sacrifices, the working class who freely shed their blood and furnish the corpses, have never yet had a voice in either declaring war or making peace. It is the ruling class that invariably does both. They alone declare war and they alone make peace.
Yours not to reason why;
Yours but to do and die.
That is their motto and we object on the part of the awakening workers of this nation.
If war is right let it be declared by the people. You who have your lives to lose, you certainly above all others have the right to decide the momentous issue of war or peace.

Canto I, line 81
Hudibras, Part I (1663–1664)
Context: For rhetoric, he could not ope
His mouth, but out there flew a trope;
And when he happen'd to break off
I' th' middle of his speech, or cough,
H' had hard words, ready to show why,
And tell what rules he did it by;
Else, when with greatest art he spoke,
You'd think he talk'd like other folk,
For all a rhetorician's rules
Teach nothing but to name his tools.

Source: How the Irish Saved Civilization (1995), Ch. VII The End of the World

A passage from the first volume of his Memoirs as quoted in Political Realism in American Thought (1977) by John W. Coffey, p. 26
Context: I lived, particularly in childhood but with lessening intensity right on to middle age, in a world that was peculiarly and intimately my own, scarcely to be shared with others or even made plausible to them. I habitually read special meanings into things, scenes and places — qualities of wonder, beauty, promise, or horror — for which there was no external evidence visible or plausible to others. My world was peopled with mysteries, seductive hints, vague menaces, "intimations of immortality."

Source: Autobiography of a Brown Buffalo (1972), p. 100.
Context: Since I was about ten years younger than this crew of alcoholics, I just listened and filled their cups with cheap wine. After they’d had enough, I’d tell them of my escapades in Riverbank and in Panama where I’d worked with the Southern Baptist Convention and Jesus Christ to save the black souls of niggers, spics and Indians. I used to keep my eye on Harris when I told my stories. He had this nasty habit of pulling out a little notebook in the middle of a conversation and jotting down, as he said, “story ideas.” Later on, after I’d transferred to S. F. State and taken his writing course, he asked me if I wanted to read his first draft of Wake Up, Stupid! I kept it for a week and returned it to him at the next short story seminar. I only read the first paragraph. After that, I was no longer afraid of the intellectuals. I knew I could tell a better story.

Source: Jesus Before Christianity: The Gospel of Liberation (1976), p. 27.
Context: The remarkable thing about Jesus was that, although he came from the middle class and had no appreciable disadvantages himself, he mixed socially with the lowest of the low and identified himself with them. He became an outcast by choice. Why did Jesus do this? What would make a middle-class man talk to beggars and mix socially with the poor? What would make a prophet associate with the rabble who know nothing of the law? The answer comes across very clearly in the gospels: compassion.

Letter to Vladimir Lenin (21 December 1920); as quoted in Peter Kropotkin : From Prince to Rebel (1990) by George Woodcock and Ivan Avakumovic, p. 426
Variant translation: Whoever holds dear the future of communism cannot embark upon such measures.
It is possible that no one has explained what a hostage really is? A hostage is imprisoned not as punishment for some crime. He is held in order to blackmail the enemy with his death.
As translated in Selected Writings on Anarchism and Revolution (1970) edited and translated by Martin A. Miller http://dwardmac.pitzer.edu/anarchist_Archives/kropotkin/kropotlenindec20.html
Context: Vladimir Ilyich, your concrete actions are completely unworthy of the ideas you pretend to hold.
Is it possible that you do not know what a hostage really is — a man imprisoned not because of a crime he has committed, but only because it suits his enemies to exert blackmail on his companions? … If you admit such methods, one can foresee that one day you will use torture, as was done in the Middle Ages.
I hope you will not answer me that Power is for political men a professional duty, and that any attack against that power must be considered as a threat against which one must guard oneself at any price. This opinion is no longer held even by kings... Are you so blinded, so much a prisoner of your own authoritarian ideas, that you do not realise that being at the head of European Communism, you have no right to soil the ideas which you defend by shameful methods … What future lies in store for Communism when one of its most important defenders tramples in this way every honest feeling?

Alternate translation: Then in the middle of all stands the sun. For who, in our most beautiful temple, could set this light in another or better place, than that from which it can at once illuminate the whole? Not to speak of the fact that not unfittingly do some call it the light of the world, others the soul, still others the governor. Tremigistus calls it the visible God; Sophocles' Electra, the All-seer. And in fact does the sun, seated on his royal throne, guide his family of planets as they circle round him.
Book 1, Ch. 10, Alternate translation as quoted in Edwin Arthur Burtt in The Metaphysical Foundations of Modern Physical Science (1925)
De revolutionibus orbium coelestium (1543)
Context: At rest, however, in the middle of everything is the sun. For, in this most beautiful temple, who would place this lamp in another or better position than that from which it can light up the whole thing at the same time? For, the sun is not inappropriately called by some people the lantern of the universe, its mind by others, and its ruler by still others. The Thrice Greatest labels it a visible god, and Sophocles' Electra, the all-seeing. Thus indeed, as though seated on a royal throne, the sun governs the family of planets revolving around it.

"The Rage of Oriana Fallaci", in The New York Observer (27 January 2003)
Context: Our weakness in the West is born of the fact of so-called "objectivity." Objectivity does not exist. The word is a hypocrisy which is sustained by the lie that the truth stays in the middle. No, sir: Sometimes truth stays on one side only.

1450b.26
Poetics

Upon the Sovereign Sun (362)
Context: I pray the Sovereign Sun himself to grant me ability to explain the nature of the station that he holds amongst those in whose middle he is placed! By the term "middle" we are to understand not what is so defined in the case of things contrary to each other, as "equi-distant from the extremes," as orange and dark brown in the case of colours; lukewarm, in that of hot and cold, and other things of the sort; but the power that collects and unites into one things dispersed, like the "Harmony" of Empedocles, from which he completely excludes all discord and contention.

The Humanist interview (2012)
Context: If you think about Martin Luther King and others in the leadership of the Civil Rights movement, they were all college-educated, middle class people. Nobody tries to diminish the Civil Rights movement by saying they were middle class.
It’s true that the National Organization for Women in its early years was white middle class. But once it was joined by younger women from civil rights groups like SNCC (Student Nonviolent Coordinating Committee) it changed profoundly. In any case, my life’s ambition is to make white women as smart as black women. Because the group of women who still vote against their own self-interest are white married women.

Book III, Ch. VII, p. 162.
Physics

America's Drug Forum interview (1991)
Context: The proper role of government is exactly what John Stuart Mill said in the middle of the 19th century in On Liberty. The proper role of government is to prevent other people from harming an individual. Government, he said, never has any right to interfere with an individual for that individual's own good.
The case for is exactly as strong and as weak as the case for prohibiting people from overeating. We all know that overeating causes more deaths than drugs do. If it's in principle OK for the government to say you must not consume drugs because they'll do you harm, why isn't it all right to say you must not eat too much because you'll do harm? Why isn't it all right to say you must not try to go in for skydiving because you're likely to die? Why isn't it all right to say, "Oh, skiing, that's no good, that's a very dangerous sport, you'll hurt yourself"? Where do you draw the line?

A review of Michael Stoeber's Theo-Monistic Mysticism: A Hindu-Christian Comparison (1994), in Journal of Hindu-Christian Studies Vol. 8 (1995)
Context: Theo-Monistic Mysticism is a thoughtful and challenging study which seeks a middle path between two influential interpretations of mystical experiences. The constructivist interpreters, represented here by John Hick, admit that mystical experiences are different but argue that the differences are explicable by reference to the socio-religious framework which the particular mystic brings to her experience. Stoeber is critical of this school for its inability to account for the transmission of new religious knowledge and insight through mystical experience, since the information which the mystic receives is entirely dependent on the prior conceptual framework. In addition, the constructivist thesis cannot adequately account for mystic heresy or for the similarities in mystical experiences where there are no shared socio-religious factors.
The essentialist school, represented by interpreters like Evelyn Underhill, W. T. Stace and Ninian Smart, see mystical experience as the same everywhere, but subject to a variety of socio-religious interpretations. Stoeber is critical o f the essentialist position for its disregard of vital differences between monistic experiences, which involve a loss of duality and exclude personal experience, and theistic experiences, which encounter the Real as dynamic and where "some sense of differentiating self-identity is maintained by the participants" (p.24). These important differences are illustrated by analysis of the writings of Meister Eckhart and Jan Van Ruusbroec.
The study of these two mystics leads Stoeber to propose a third experiential possibility which he calls theo-monistic mysticism. He calls it a theo-monistic experience "because although it involves an impersonal monistic realization, it issues in a perspective that also reflects an active, creative, and personal Real" (p.35). Theo-monistic mysticism avoids the extremes of the constructivist and essentialist schools by positing that mystical experiences differ and that these differences cannot be explained only by socio-religious factors. The theo-monistic experiences of mystics like Eckhart, Ruusbroec, Ramanuja, Aurobindo, and others can be explained only by positing a divine which is "both passive and active, non-dualistic and distinctive, impersonal and personal".
In this work, however, Stoeber does not argue only for the reality of the theo-monistic type experiences. Even more importantly, he proposes, in chapters 3 and 5, a theistic mystic typology which culminates in theo-monistic experiences but which authenticates the monistic experience and can account meaningfully for experiences of the paranormal, of nature and of the numinous. Monistic hierarchies, on the other hand, fail to fully authenticate theistic experiences and relegate them finally to the realm of the illusory.

Iran: Unleashing Her Potential Through Freedom, Democracy and Human Rights http://www.rezapahlavi.org/details_article.php?article=465&page=1, Milton S. Eisenhower Symposium, Johns Hopkins University, Oct. 12, 2010.
Speeches, 2010

Reza Pahlavi of Iran Speech at the University Club, Washington, D.C. http://www.rezapahlavi.org/details_article.php?article=427&page=2, Jan. 27, 2010.
Speeches, 2010

XVIII. Why there are rejections of God, and that God is not injured.
On the Gods and the Cosmos

Section 1.2
Workers Councils (1947)

The History of Freedom in Antiquity (1877)

Source: The Third Reich: A New History (2000), p. 134

Source: The Ordeal of This Generation: The War, the League and the Future (London: George Allen & Unwin, 1929), pp. 101-102

Speech https://api.parliament.uk/historic-hansard/commons/1827/mar/13/criminal-laws-consolidation-bills#column_1156 in the House of Commons (13 March 1827) on the consolidation of the criminal law
Home Secretary

The Key to Theosophy (1889)

Source: Anarchy and Christianity (1988), p. 14

On balancing novel writing with her personal life in “Diana Gabaldon on Her ‘Outlander’ Writing Process & Knowing Sam Heughan Was Jamie” https://collider.com/diana-gabaldon-outlander-interview/ in Collider (2018 Aug 2)

On how he still witnesses the remnants of colonialism in those less fortunate in “Interview with Water & Power writer-director Richard Montoya” https://www.sandiegoreader.com/news/2014/may/01/screen-interview-richard-ontoya/# in San Diego Reader

Source: The Story of Jesus (1938), Chapter 1

Source: The History Of Magic (1860), p.501

"Two Dogmas of Empiricism"
From a Logical Point of View: Nine Logico-Philosophical Essays (1953)

Slaves of Time (pp. 14-15)
Short fiction, The Robot Who Looked Like Me (1978)

"Celebs Who Love Veg: Our Interview with Daniella Monet", LoveVeg.com (1 March 2019) https://loveveg.com/celebs-who-love-veg-our-interview-with-daniella-monet/.

Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)

On the duality of immigration in “Interview with Yiyun Li” https://nasslit.com/interview-with-yiyun-li-71b0c4662bf0 in The Nassau Literary Review (2018 May 3)

On one of the inspirations behind his play Living Sculpture in “SIN MUROS: INTERVIEW WITH “LIVING SCULPTURE” PLAYWRIGHT MANDO ALVARADO” https://thetheatretimes.com/sin-muros-interview-living-sculpture-playwright-mando-alvarado/ in The Theatre Times

On his role in the film We the Animals in “After ‘Looking’ and ‘We the Animals,’ Raul Castillo Is Ready to Be a Movie Star” https://www.indiewire.com/2019/01/raul-castillo-interview-we-the-animals-looking-1202029967/ in IndieWire (2019 Jan 2)

2 December 2015 https://www.jpost.com/Opinion/Candidly-Speaking-Temper-compassion-toward-Muslim-refugees-with-reality-436099

The Conspiracy Against the Human Race: A Contrivance of Horror (2010)

Dec. 22, 1968
Directives on the Cultural Revolution (1966-1972)

Unsung hero of the India story

On the topics rarely addressed in theater in “Making Invisible Stories Seen, Heard and Felt Interview with Caridad Svich” http://www.critical-stages.org/3/making-invisible-stories-seen-heard-and-felt-interview-with-caridad-svich/ in The IATC webjournal/Revue web de l'AICT – Autumn 2010: Issue No 3

On the cultural sacrifices made by African Americans in higher classes in “Playwright August Wilson on Writing About Black America” https://billmoyers.com/story/august-wilson-on-writing-about-black-america/ (Bill Moyers, 1988)

Blues People: Negro Music in White America (1963), p. 136

Sister Seventh twisted her head around to look out the windows at the foggy evening drizzle beyond. “Perplexity maximizes. Not understand singularity is discontinuity with all tradition? Revolution is necessary; deconstruct the old, ring in the new. Before, I questioned your sapience. Now, your sanity questionable; sapience not. Only sapient organism could exhibit superlative irrationality!”
Source: Singularity Sky (2003), Chapter 6, “Telegram from the Dead” (p. 144)

Section 10 (p. 109)
Flight from Nevèrÿon (1985)

"Rallying Round the Flag"
1960s, Soul on Ice (1968)

Source: "The Subject and Power" (1982), p. 782

Speech to the Pembrokeshire Constituency Labour Party in Haverfordwest (26 July 1974), quoted in The Times (27 July 1974), p. 3
1970s

Speech https://api.parliament.uk/historic-hansard/commons/1956/aug/02/suez-canal#column_1613 in the House of Commons (2 August 1956) after Egypt nationalised the Suez Canal
Leader of the Labour Party

Chris Cornell Talks Missing Andrew Wood, Writing Songs In the Bathroom: Unpublished 2015 Interview Excerpts, Billboard, 19 May 2017 https://www.billboard.com/articles/columns/rock/7801053/chris-cornell-2015-interview-higher-truth,
On songwriting

Maitreya's Teachings - The Laws of Life (2005)

Twitter post https://twitter.com/TulsiGabbard, (18 Jun 2019)
Twitter account, June 2019

Waldersee in his diary, 9 November 1890

Letter to an unknown correspondent (26 January 1791), 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. 215
1790s

Khalid bin Ahmed Al Khalifa (2019) cited in: " Bahrain foreign minister: Palestinians made a mistake by boycotting peace conference https://www.axios.com/bahrain-peace-conference-foreign-minister-israel-palestine-8e6f5901-9053-4da8-9690-208a132b7de1.html" in Axios, 27 June 2019.

The Queen of Air and Darkness (p. 43)
Short fiction, The Book of Poul Anderson (1975)

The Rigveda and the Avesta (2008)

Nyuck-Nyuck-Nyuck, 11, p. 286-287 (First Scribner hardcover edition November 2009)
Under the Dome (2009)

Source: Beyond a Boundary (1963), p. 52

Life of Christ

Source: Killing History: The False Left-Right Political Spectrum and the Battle between the ‘Free Left’ and the ‘Statist Left', (2019), p. 369

The New York Review of Books interview with the French writer Roger Errera (1978)

lightly edited
Other sources

Matthew Stewart, in his book The Courtier and the Heretic (2006)
S - Z

Thomas Henry Huxley, in Life and Letters of Thomas Henry Huxley (London: Macmillan & Co., 1913)
G - L

Gone are the Days (2016)

Peter Bernus and Laszlo Nemes (1996) "A framework to define a generic enterprise reference architecture and methodology." Computer Integrated Manufacturing Systems Vol 9 (3) p. 179

Audio lectures, Dominion (n. d.)

Source: The Ghost Brigades (2006), Chapter 14 (p. 315)

U.S. Congressional testimony (February 23, 2012)