Quotes about might

page 53

"Let's Do It, Let's Fall in Love"
Paris (1928)

Section 3
The Einstein Intersection (1967)

La Princesse de Clèves (1678) (Kessinger Publishing, 2004, ISBN 1419178717), p. 89

In Tiger’s Eye, Vol. 1, no 9, October 1949; as quoted in Abstract Expressionism Creators and Critics, ed. Clifford Ross, Abrams Publishers New York 1990, p. 170
1940's

Letter to James Laughlin (14 January 1944), published in The Selected Letters of William Carlos Williams (1957) edited by John C. Thirlwall, p. 219
General sources

The Monetary Conference of the American Republics (1891)

Vol. I, Book II, Ch. XI.
The Principles of Moral and Political Philosophy (1785)

68th Annual Convention of the Rabbinical Assembly for Conservative Judaism, March 25, 1968, less than 2 weeks before his death. Source: Martin Luther King's pro-Israel legacy by Allen B. West on February 15, 2014 at AllenBWest.com. http://allenbwest.com/2014/02/martin-luther-kings-pro-israel-legacy/ 2012-01-15 Youtube video Martin Luther King Jr: "Israel... is one of the great outpost of democracy in the world" by Youtube user Israel SDM https://www.youtube.com/watch?v=kvr2Cxuh2Wk 2014-06-09 Youtube video Dr. King's pro-Israel Legacy (in 5 minutes) by IBSI - Institute for Black Solidarity with Israel https://www.youtube.com/watch?v=0Dd7pIB0CP0
1960s

Allegedly (2004)

That would be a French basher."
Majority Report, June 3, 2005 broadcast
Majority Report

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 274.

Quoted in: Bryan C. Paraiso (2012) " Bonifacio reveals fervor in writings http://newsinfo.inquirer.net/315489/bonifacio-reveals-fervor-in-writings." Philippine Daily Inquirer. November 30, 2012.

"Dead Roses"
The Burnt Ones (1964)

As quoted in "Meet Clare Fischer" http://cdassassin.wordpress.com/2010/10/28/1999-interview-at-allaboutjazz-com/

Letter published in The Philosophical Magazine (1817-03-13)

1940s, Response to the attack on Pearl Harbor (1941)

Final chorus
Hellas (1821)

Introduction
Academy Series - Priscilla "Hutch" Hutchins, Omega (2003)

Address to the Board of Trade, Yellowknife, North West Territories, February 25, 1953
Speaking Of Canada - (1959)

Poker Player (1969), reprinted in The Devil in Modern Philosophy (1974)

why, what else do they see?
Cassandra (1860)

Direct Action (1912)

Letters from Exile (2004)

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.2, p. 125

Source: The Riverworld series, The Dark Design (1977), Ch. 67

Source: Writing for Social Scientists (1986), p. 52.

Source: Paris Review interview (1972), p. 250

WorldChanging: The Politics of Optimism http://www.worldchanging.com/archives//007919.html.

Source: The Self Awakened: Pragmatism Unbound (2007), p. 157-8.

Source: The von Bek family, The War Hound and the World's Pain (1981), Chapter 15 (p. 153)

Source: What America Means to Me (1943), p. 192

Interview, Sport.co.uk, 14 January 2011

Source: Way Station (1963), Ch. 23

Source: The Books in My Life (1998), p. 67

What is a Poem - Endword - Selected Poems (1926)

Source: The Tenant of Wildfell Hall (1848), Ch. XXV : First Absence; Helen Graham

Source: Full House (1996), p. 212

On Kippis; Gregory’s Life of Hall, reported in Bartlett's Familiar Quotations, 10th ed. (1919).

Source: The Design of Everyday Things (1988, 2002), Ch. 4, p. 100.

"Certayne Notes of Instruction Concerning the Making of Verse or Ryme in English", from The Posies; pp. 457-8.

Revelations of Divine Love (c. 1393), Chapter 3

Philosophy and Real Politics (2008).
Philosophy and Real Politics (2008)

Source: The Way Toward Health (1997), p. 265

The Fourth Revelation, Chapter 12

Judicial and Executive Nominations (November 14, 2006)

Source: Revelation Space (2000), Chapter 2 (p. 59).

As quoted by Menabrea, Luigi (1842). Sketch of the Analytical Engine invented by Charles Babbage Esq.. Scientific Memoirs (Richard Taylor): 694.

"Dradin, In Love", Ch. 4, p. 48
City of Saints and Madmen (2001–2004)

Gettysburg Oration (1863)

Preface to King Arthur http://d.lib.rochester.edu/camelot/text/blackmore-king-arthur-I (1697)

The Eighth Revelation, Chapter 17

Source: "Training for Leadership in a Democracy", 1936, p. 65-70, as cited in: Albert Lepawsky (1949), Administration, p. 663

Source: Always True (Moody, 2011), p. 84

River out of Eden (1995)

Of Paradise and Power, p. 61

Referring to the figure of the prostitute.
Source: A History of European Morals from Augustus to Charlemagne (1869), Chapter 5 (3rd edition pages 282-283).

"Rancho Cielito" Ontario Review, No. 65, (Fall/Winter, 2006-07)
2000-09

Don't Blame Me https://web.archive.org/web/20120621054133/http://www.georgecarlin.com/home/dontblame.html
Internet, Georgecarlin.com (official website)

"Father and Son: 1939", line 1.
The Dorking Thigh, and Other Satires

2000s, The Real Abraham Lincoln: A Debate (2002), Rebuttal

"To Change a Regime by Changing a Society" (2009)
No Enemies, No Hate: Selected Essays and Poems

The 5,000 Year Leap (1981)

Carr, Act II.
Travesties (1974)

The Thirteenth Revelation, Chapter 32

Source: I Am Legend (1954), Ch. 12

Source: The Theatre and Its Double (1938, translated 1958), Ch. 6

than the Holocaust."
Speech at AIPAC Policy Conference in March 2012 http://www.aipac.org/pc/videos/2012/monday-gala-plenary/prime-minister-benjamin-netanyahu
2010s, 2012

Speaking to Leader of the Opposition Jeremy Corbyn in the House of Commons during Prime Minister's Questions (June 29, 2016), see David Cameron to Jeremy Corbyn: For heaven's sake, go http://www.bbc.com/news/uk-politics-36663181, BBC News (June 29, 2016)
2010s, 2016

On his meeting with Oliver Cromwell, in Autobiography of George Fox (1694)
Context: When I came in I was moved to say, "Peace be in this house"; and I exhorted him to keep in the fear of God, that he might receive wisdom from Him, that by it he might be directed, and order all things under his hand to God's glory.
l spoke much to him of Truth, and much discourse I had with him about religion; wherein he carried himself very moderately. But he said we quarrelled with priests, whom he called ministers. I told him I did not quarrel with them, but that they quarrelled with me and my friends. "But," said I, "if we own the prophets, Christ, and the apostles, we cannot hold up such teachers, prophets, and shepherds, as the prophets, Christ, and the apostles declared against; but we must declare against them by the same power and Spirit."
Then I showed him that the prophets, Christ, and the apostles declared freely, and against them that did not declare freely; such as preached for filthy lucre, and divined for money, and preached for hire, and were covetous and greedy, that could never have enough; and that they that have the same spirit that Christ, and the prophets, and the apostles had, could not but declare against all such now, as they did then. As I spoke, he several times said, it was very good, and it was truth. I told him that all Christendom (so called) had the Scriptures, but they wanted the power and Spirit that those had who gave forth the Scriptures; and that was the reason they were not in fellowship with the Son, nor with the Father, nor with the Scriptures, nor one with another.
Many more words I had with him; but people coming in, I drew a little back. As I was turning, he caught me by the hand, and with tears in his eyes said, "Come again to my house; for if thou and I were but an hour of a day together, we should be nearer one to the other"; adding that he wished me no more ill than he did to his own soul. I told him if he did he wronged his own soul; and admonished him to hearken to God's voice, that he might stand in his counsel, and obey it; and if he did so, that would keep him from hardness of heart; but if he did not hear God's voice, his heart would be hardened. He said it was true.
Then I went out; and when Captain Drury came out after me he told me the Lord Protector had said I was at liberty, and might go whither I would.
Then I was brought into a great hall, where the Protector's gentlemen were to dine. I asked them what they brought me thither for. They said it was by the Protector's order, that I might dine with them. I bid them let the Protector know that I would not eat of his bread, nor drink of his drink. When he heard this he said, "Now I see there is a people risen that I cannot win with gifts or honours, offices or places; but all other sects and people I can." It was told him again that we had forsaken our own possessions; and were not like to look for such things from him.

Source: Oresteia (458 BC), The Libation Bearers, line 103

A Choice of Gods (1972)
Context: I have become a student of the sky and know all the clouds there are and have firmly fixed in mind the various hues of blue that the sky can show — the washed-out, almost invisible blue of a hot, summer noon; the soft robin's egg, sometimes almost greenish blue of a late springtime evening, the darker, almost violet blue of fall. I have become a connoisseur of the coloring that the leaves take on in autumn and I know all the voices and the moods of the woods and river valley. I have, in a measure, entered into communion with nature, and in this wise have followed in the footsteps of Red Cloud and his people, although I am sure that their understanding and their emotions are more fine-tuned than mine are. I have seen, however, the roll of seasons, the birth and death of leaves, the glitter of the stars on more nights than I can number and from all this as from nothing else I have gained a sense of a purpose and an orderliness which it does not seem to me can have stemmed from accident alone.
It seems to me, thinking of it, that there must be some universal plan which set in motion the orbiting of the electrons about the nucleus and the slower, more majestic orbit of the galaxies about one another to the very edge of space. There is a plan, it seems to me, that reaches out of the electron to the rim of the universe and what this plan may be or how it came about is beyond my feeble intellect. But if we are looking for something on which to pin our faith — and, indeed, our hope — the plan might well be it. I think we have thought too small and have been too afraid...

Ch 24

The Price of Civilization: Reawakening American Virtue and Prosperity" The Price of Civilization, 2011
Context: Though the United States is one of the world’s richest economies by per capita income, it ranks only around seventeenth in reported life satisfaction. It is superseded not only by the likely candidates of Finland, Norway, and Sweden, which all rank above the United States but also by less likely candidates such as Costa Rica and the Dominican Republic. Indeed, one might surmise that it is health and longevity rather than income that give the biggest boost to reported life satisfaction. Since good health and longevity can be achieved at per capita income levels well below those of the United States, so too can life satisfaction. One marketing expert put it this way, with only slight exaggeration: Basic Survival goods are cheap, whereas narcissistic self-stimulation and social-display products are expensive. Living doesn’t cost much, but showing off does.

January 26, 1840
Journals (1838-1859)
Context: Poetry — No definition of poetry is adequate unless it be poetry itself. The most accurate analysis by the rarest wisdom is yet insufficient, and the poet will instantly prove it false by setting aside its requisitions. It is indeed all that we do not know. The poet does not need to see how meadows are something else than earth, grass, and water, but how they are thus much. He does not need discover that potato blows are as beautiful as violets, as the farmer thinks, but only how good potato blows are. The poem is drawn out from under the feet of the poet, his whole weight has rested on this ground. It has a logic more severe than the logician's. You might as well think to go in pursuit of the rainbow, and embrace it on the next hill, as to embrace the whole of poetry even in thought.

No Coward Soul Is Mine (1846)
Context: p>With wide-embracing love
Thy Spirit animates eternal years,
Pervades and broods above,
Changes, sustains, dissolves, creates, and rears.Though earth and moon were gone,
And suns and universes ceased to be,
And Thou wert left alone,
Every existence would exist in Thee. There is not room for Death,
Nor atom that his might could render void:
Thou — Thou art Being and Breath,
And what Thou art may never be destroyed.</p

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan found pleasure in praise and in the exercise of his grace; he loved to hear his wisdom and his power belauded. He listened with joy to the canticles of the cherubim who celebrated his good deeds, and he took no pleasure in listening to Nectaire's flute, because it celebrated nature's self, yielded to the insect and to the blade of grass their share of power and love, and counselled happiness and freedom. Satan, whose flesh had crept, in days gone by, at the idea that suffering prevailed in the world, now felt himself inaccessible to pity. He regarded suffering and death as the happy results of omnipotence and sovereign kindness. And the savour of the blood of victims rose upward towards him like sweet incense. He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset. He took pleasure in mystery, and believing that he would seem less great by being understood, he affected to be unintelligible. Dense fumes of Theology filled his brain. One day, following the example of his predecessor, he conceived the notion of proclaiming himself one god in three persons. Seeing Arcade smile as this proclamation was made, he drove him from his presence. Istar and Zita had long since returned to earth. Thus centuries passed like seconds. Now, one day, from the altitude of his throne, he plunged his gaze into the depths of the pit and saw Ialdabaoth in the Gehenna where he himself had long lain enchained. Amid the ever lasting gloom Ialdabaoth still retained his lofty mien. Blackened and shattered, terrible and sublime, he glanced upwards at the palace of the King of Heaven with a look of proud disdain, then turned away his head. And the new god, as he looked upon his foe, beheld the light of intelligence and love pass across his sorrow-stricken countenance. And lo! Ialdabaoth was now contemplating the Earth and, seeing it sunk in wickedness and suffering, he began to foster thoughts of kindliness in his heart. On a sudden he rose up, and beating the ether with his mighty arms, as though with oars, he hastened thither to instruct and to console mankind. Already his vast shadow shed upon the unhappy planet a shade soft as a night of love.
And Satan awoke bathed in an icy sweat.
Nectaire, Istar, Arcade, and Zita were standing round him. The finches were singing.
"Comrades," said the great archangel, "no — we will not conquer the heavens. Enough to have the power. War engenders war, and victory defeat.
"God, conquered, will become Satan; Satan, conquering, will become God. May the fates spare me this terrible lot; I love the Hell which formed my genius. I love the Earth where I have done some good, if it be possible to do any good in this fearful world where beings live but by rapine.
Now, thanks to us, the god of old is dispossessed of his terrestrial empire, and every thinking being on this globe disdains him or knows him not. But what matter that men should be no longer submissive to Ialdabaoth if the spirit of Ialdabaoth is still in them; if they, like him, are jealous, violent, quarrelsome, and greedy, and the foes of the arts and of beauty? What matter that they have rejected the ferocious Demiurge, if they do not hearken to the friendly demons who teach all truths; to Dionysus, Apollo, and the Muses? As to ourselves, celestial spirits, sublime demons, we have destroyed Ialdabaoth, our Tyrant, if in ourselves we have destroyed Ignorance and Fear."
And Satan, turning to the gardener, said:
"Nectaire, you fought with me before the birth of the world. We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth."

Speech to the American Bar Association (2 September 1925).
Context: The most ominous spirit of our times, as it seems to me, is the indication of the growth of an intolerent spirit. It is the more dangerous when armed, as it usually is, with sincere conviction. It is a spirit whose wrath must be turned away by the soft answers of a sweet reasonableness. It can be exorcised only by invoking the Genius which watched over our infancy and has guided our development— a good Genius— still potent let us believe — the American spirit of civil and religious liberty. Our institutions were not devised to bring about uniformity of opinion; if they had we might well abandon hope. It is important to remember, as has well been said, "the essential characteristic of true liberty is that under its shelter many different types of life and character and opinion and belief can develop unmolested and unobstructed."

1920s, The Reign of Law (1925)
Context: This increasing unification has well-nigh obliterated State lines so far as concerns many relations of life. Yet, in a country of such enormous expanse, there must always be certain regional differences in social outlook and economic thought. The most familiar illustration of this is found in the history of slavery. The Constitution did not interfere with slavery, except to fix a time when the foreign slave trade should be abolished. Yet within a generation the country was confronting a sharp sectional division on this issue. Changing economic conditions made slavery profitable in the south, but left it unprofitable in the north. The resulting war might have been avoided if the south had adopted a policy of ultimate abolition. But as this method was not pursued the differences grew sharper until they brought on the great conflict.

The Rebel (1951)
Context: One might think that a period which, in a space of fifty years, uproots, enslaves, or kills seventy million human beings should be condemned out of hand. But its culpability must still be understood... In more ingenuous times, when the tyrant razed cities for his own greater glory, when the slave chained to the conqueror's chariot was dragged through the rejoicing streets, when enemies were thrown to the wild beasts in front of the assembled people, the mind did not reel before such unabashed crimes, and the judgment remained unclouded. But slave camps under the flag of freedom, massacres justified by philanthropy or by a taste for the superhuman, in one sense cripple judgment. On the day when crime dons the apparel of innocence — through a curious transposition peculiar to our times — it is innocence that is called upon to justify itself.

Ur-Fascism (1995)
Context: Ur-Fascism is based upon a selective populism, a qualitative populism, one might say. In a democracy, the citizens have individual rights, but the citizens in their entirety have a political impact only from a quantitative point of view—one follows the decisions of the majority. For Ur-Fascism, however, individuals as individuals have no rights, and the People is conceived as a quality, a monolithic entity expressing the Common Will. Since no large quantity of human beings can have a common will, the Leader pretends to be their interpreter. Having lost their power of delegation, citizens do not act; they are only called on to play the role of the People. Thus the People is only a theatrical fiction. To have a good instance of qualitative populism we no longer need the Piazza Venezia in Rome or the Nuremberg Stadium. There is in our future a TV or Internet populism, in which the emotional response of a selected group of citizens can be presented and accepted as the Voice of the People.

Source: V. (1963), Chapter Eight
Context: The eyes of New York women do not see the wandering bums or the boys with no place to go. Material wealth and getting laid strolled arm-in-arm the midway of Profane’s mind. If he’d been the type who evolves theories of history for his own amusement, he might have said all political events: wars, governments and uprisings, have the desire to get laid as their roots; because history unfolds according to economic forces and the only reason anybody wants to get rich is so he can get laid steadily, with whoever he chooses. All he believed at this point, on the bench behind the library was, that any body who worked for inanimate money so he could by more inanimate objects was out of his head. Inanimate money was to get animate warmth, dead fingernails in the living shoulderblades, quick cries against the pillow, tangled hair, lidded eyes, listing loins.

Journals A 126 (March 1836)
1830s, The Journals of Søren Kierkegaard, 1830s
Context: One could construe the life of man as a great discourse in which the various people represent different parts of speech (the same might apply to states). How many people are just adjectives, interjections, conjunctions, adverbs? How few are substantives, active verbs, how many are copulas? Human relations are like the irregular verbs in a number of languages where nearly all verbs are irregular.

Page 216
Your Job-Hunt Ltd – Advice from an Award-Winning Asian Headhunter (2003), Successful Recruitment in a Week (2012) https://books.google.ae/books?idp24GkAsgjGEC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIGjAA#vonepage&qnigel%20cumberland&ffalse, Managing Teams in a Week (2013) https://books.google.ae/books?idqZjO9_ov74EC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIIDAB#vonepage&qnigel%20cumberland&ffalse, Secrets of Success at Work – 50 techniques to excel (2014) https://books.google.ae/books?id4S7vAgAAQBAJ&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIJjAC#vonepage&qnigel%20cumberland&ffalse
Context: So many people give up too easily and as a result they never achieve the level of work success that might otherwise have been possible. People might overcome any hesitation in trying out something once, but in the face of the first setback, rejection or failure the majority of people would not continue and would simply give up. It is impossible to excel in your job and career if you are part of this majority - you would be leaving the minority who would be persevering, trying again and in many cases eventually succeeding. Can you imagine how many other light bulb inventors tried, failed and gave up during the time that Thomas Edison was showing amazing resilience by trying again and again until he eventually succeeded. Not giving up in itself is a form of excelling and would enable you to stand out amongst your colleagues.

volume II, chapter VII: "The 'Origin of Species'", pages 311-312 http://darwin-online.org.uk/content/frameset?pageseq=327&itemID=F1452.2&viewtype=image; letter http://www.darwinproject.ac.uk/entry-2814 to Asa Gray (22 May 1860)
"Ichneumonidæ" sometimes altered to "parasitic wasps" in paraphrases of this passage.
Paraphrased as "I feel most deeply that this whole question of Creation is too profound for human intellect. A dog might as well speculate on the mind of Newton! Let each man hope and believe what he can." Elbert Hubbard, Little Journeys to the Homes of Great Scientists (1916) page 197 http://books.google.com/books?id=nYArAQAAMAAJ&pg=PA198&f=false. <!-- Sometimes claimed that this appeared in Illustrated London News (21 April 1862), but a full search of every issue of Illustrated London News (1842–2003) through Gale Digital News Vault shows that this passage never appeared. -->
The Life and Letters of Charles Darwin (1887)
Context: With respect to the theological view of the question. This is always painful to me. I am bewildered. I had no intention to write atheistically. But I own that I cannot see as plainly as others do, and as I should wish to do, evidence of design and beneficence on all sides of us. There seems to me too much misery in the world. I cannot persuade myself that a beneficent and omnipotent God would have designedly created the Ichneumonidæ with the express intention of their feeding within the living bodies of Caterpillars, or that a cat should play with mice. Not believing this, I see no necessity in the belief that the eye was expressly designed. On the other hand, I cannot anyhow be contented to view this wonderful universe, and especially the nature of man, and to conclude that everything is the result of brute force. I am inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we may call chance. Not that this notion at all satisfies me. I feel most deeply that the whole subject is too profound for the human intellect. A dog might as well speculate on the mind of Newton. Let each man hope and believe what he can. Certainly I agree with you that my views are not at all necessarily atheistical.

"Tom Joad" (1940) http://web.archive.org/20020319170819/www.geocities.com/nashville/3448/tomjoad.html, a ballad based on the character Tom Joad in The Grapes of Wrath by John Steinbeck
Context: p>Ever'body might be just one big soul,
Well it looks that a-way to me.
Everywhere that you look, in the day or night,
That's where I'm a-gonna be, Ma,
That's where I'm a-gonna be.Wherever little children are hungry and cry,
Wherever people ain't free.
Wherever men are fightin' for their rights,
That's where I'm a-gonna be, Ma.
That's where I'm a-gonna be.</p

In Understanding Power, 2002.
Quotes 2000s, 2002
Context: ... another thing you sometimes find in non-literate cultures is development of the most extraordinary linguistic systems: often there's tremendous sophistication about language, and people play all sorts of games with language. So there are puberty rites where people who go through the same initiation period develop their own language that's usually some modification of the actual language, but with quite complex mental operations differentiating it -- then that's theirs for the rest of their lives, and not other people's. And what all these things look like is that people just want to use their intelligence somehow, and if you don't have a lot of technology and so on, you do other things. Well, in our society, we have things that you might use your intelligence on, like politics, but people really can't get involved in them in a very serious way -- so what they do is they put their minds into other things, such as sports. You're trained to be obedient; you don't have an interesting job; there's no work around for you that's creative; in the cultural environment you're a passive observer of usually pretty tawdry stuff; political and social life are out of your range, they're in the hands of the rich folks. So what's left? Well, one thing that's left is sports -- so you put a lot of the intelligence and the thought and the self-confidence into that. And I suppose that's also one of the basic functions it serves in the society in general: it occupies the population, and keeps them from trying to get involved with things that really matter.

The Efficacy of Prayer (1958)
Context: Prayer is not a machine. It is not magic. It is not advice offered to God. Our act, when we pray, must not, any more than all our other acts, be separated from the continuous act of God Himself, in which alone all finite causes operate. It would be even worse to think of those who get what they pray for as a sort of court favorites, people who have influence with the throne. The refused prayer of Christ in Gethsemane is answer enough to that. And I dare not leave out the hard saying which I once heard from an experienced Christian: “I have seen many striking answers to prayer and more than one that I thought miraculous. But they usually come at the beginning: before conversion, or soon after it. As the Christian life proceeds, they tend to be rarer. The refusals, too, are not only more frequent; they become more unmistakable, more emphatic.” Does God then forsake just those who serve Him best? Well, He who served Him best of all said, near His tortured death, “Why hast thou forsaken me?” When God becomes man, that Man, of all others, is least comforted by God, at His greatest need. There is a mystery here which, even if I had the power, I might not have the courage to explore. Meanwhile, little people like you and me, if our prayers are sometimes granted, beyond all hope and probability, had better not draw hasty conclusions to our own advantage. If we were stronger, we might be less tenderly treated. If we were braver, we might be sent, with far less help, to defend far more desperate posts in the great battle.

Source: 1910s, My Larger Education, Being Chapters from My Experience (1911), Ch. V: The Intellectuals and the Boston Mob
Context: I am afraid that there is a certain class of race-problem solvers who don't want the patient to get well, because as long as the disease holds out they have not only an easy means of making a living, but also an easy medium through which to make themselves prominent before the public.
My experience is that people who call themselves "The Intellectuals" understand theories, but they do not understand things. I have long been convinced that, if these men could have gone into the South and taken up and become interested in some practical work which would have brought them in touch with people and things, the whole world would have looked very different to them. Bad as conditions might have seemed at first, when they saw that actual progress was being made, they would have taken a more hopeful view of the situation.

Quotes from interviews, Sydney Morning Herald interview (2003)
Context: Things are much more complicated. Feminism versus pornography, for example. There are a lot of feminists who think it is bad, but others think it's good.
I have become, you might call it mature — I would call it senile — and I can see both sides. But you can't write a satirical song with 'but on the other hand' in it, or 'however'. It's got to be one-sided.

Source: Vestiges of the Natural History of Creation (1844), p. 6
Context: The evidence of the existence of other astral systems besides our own is much more decided than might be expected when we consider that the nearest of them must needs be placed at a mighty interval beyond our own.

As paraphrased and quoted in "The Scoreboard: Big Day For Two Pirates; Stargell Started Streak Against Roberts; Clemente's Friend Retrieves Ball; Longest Drive In Wrigley Field" https://news.google.com/newspapers?id=z3wqAAAAIBAJ&sjid=Tk8EAAAAIBAJ&pg=6610%2C2693224 by Les Biederman, in The Pittsburgh Press (Monday, June 6, 1966), p. 36.
Baseball-related, <big><big>1960s</big></big>, <big>1966</big>
Context: [Clemente] goes back to the ball he hit in Wrigley Field, Chicago. He rates this one No. 1 for distance, perhaps 600 feet. Clemente, himself, paced off the distance from the centerfield wall to the scoreboard right above and when he was shown the spot where the ball landed, he knew this was No. 1. "I hit one off Sam Jones one night over the left-center fence at Candlestick Park and that was a good one," he said. "And two I remember off Sandy Koufax. One over the right field fence at the Coliseum, the other here at Forbes Field. This one hit a transformer on the left-field light tower on the way up and it stopped. No telling how far it might have gone. And you remember I came within a few inches of putting one on the right field roof here.".

Letter III
The Nemesis of Faith (1849)
Context: The Mahometans say their Koran was written by God. The Hindoos say the Vedas were; we say the Bible was, and we are but interested witnesses in deciding absolutely and exclusively for ourselves. If it be immeasurably the highest of the three, it is because it is not the most divine but the most human. It does not differ from them in kind; and it seems to me that in ascribing it to God we are doing a double dishonour; to ourselves for want of faith in our soul's strength, and to God in making Him responsible for our weakness. There is nothing in it but what men might have written; much, oh much, which it would drive me mad to think any but men, and most mistaken men, had written. Yet still, as a whole, it is by far the noblest collection of sacred books in the world; the outpouring of the mind of a people in whom a larger share of God's spirit was for many centuries working than in any other of mankind, or who at least most clearly caught and carried home to themselves the idea of the direct and immediate dependence of the world upon Him. It is so good that as men looked at it they said this is too good for man: nothing but the inspiration of God could have given this. Likely enough men should say so; but what might be admired as a metaphor became petrified into a doctrine, and perhaps the world has never witnessed any more grotesque idol-worship than what has resulted from it in modern Bibliolatry. And yet they say we are not Christians, we cannot be religious teachers, nay, we are without religion, we are infidels, unless we believe with them. We have not yet found the liberty with which Christ has made us free. Infidels, Arthur! Ah, it is a hard word! The only infidelity I know is to distrust God, to distrust his care of us, his love for us. And yet that word! How words cling to us, and like an accursed spell force us to become what they say we have become.

Source: The Obstacle Race (1979), Chapter VII: The Disappearing Oeuvre (p. 136)
Context: By 1627 Judith Leyster was famous enough to be mentioned in Ampzing's description of the city of Haarlem; by 1661 she had been so far forgotten that De Bie does not mention her in his Golden Cabinet. Her eclipse by Frans Hals may have begun in her own lifetime, as a consequence of her marriage to Molenaer perhaps, for Sir Luke Schaub acquired the painting now known as The Jolly Companions as a Hals in Haarlem in the seventeenth century.
If Judith Leyster had not been in the habit of signing her work with the monogram JL attached to a star, a pun on the name her father had taken from his brewery, Leyster or Lodestar, her works might never have been reattributed to her: few paintings can boast of a provenance as clear as that of The Jolly Companions. As a result of the discovery that The Jolly Companions bore Leyster's monogram, the English firm which had sold the painting to Baron Schlichting in Paris as a Hals attempted to rescind their own purchase and get their money back from the dealer, Wertheimer, who had sold it to them for £4500 not only as a Hals but "one of the finest he ever painted." Sir John Millars agreed with Wertheimer about the authenticity and value of the painting. The special jury and the Lord Chief Justice never did get to hear the case, which was settled in court on 31st May 1893, with the plaintiffs agreeing to keep the painting for £3500 plus £500 costs. The gentlemen of the press made merry at the experts' expense, for all they had succeeded in doing was in destroying the value of the painting. Better, they opined, to have asked no questions. At no time did anyone throw his cap in the air and rejoice that another painter, capable of equalling Hals at his best, had been discovered.

Lesson 34, Practice Random Acts of Kindness
Don’t Sweat the Small Stuff…and it’s all Small Stuff (1997)

Three Worlds, Three Summers — But Not the Summer Just Past (1949).
Context: One might think, to hear some people talk, that this had been a particularly fine summer. From their point of view, I suppose, it has. They have rushed about the lakes in noisy little boats; they have permitted themselves to be dragged behind other little boats, standing more or less upright on ironing boards; they have immersed themselves in lakes into which countless summer cottage privies drain; they have laboriously pursued summer flirtations, and some of them have achieved gritty conquests on the sands; they have sat in hot little boats waiting to catch fish which they have then had to eat; they have passed many hours changing their skins from pinkish-drab to brown, erroneously believing that they are "storing up sunshine" against the winter months; they have motored penitential distances; they have taken thousands of feet of film of people whose names they will not be able to remember in November. They have amused themselves after their fashion, and I have no quarrel with them.

Herzog on Herzog (2002)
Context: Your film is like your children. You might want a child with certain qualities, but you are never going to get the exact specification right. The film has a privilege to live its own life and develop its own character. To suppress this is dangerous. It is an approach that works the other way too: sometimes the footage has amazing qualities that you did not expect.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 104-105

Taxi
Song lyrics, Heads & Tales (1972)
Context: There was not much more for us to talk about,
Whatever we had once was gone.
So I turned my cab into the driveway,
Past the gate and the fine trimmed lawns.
And she said we must get together,
But I knew it'd never be arranged.
And she handed me twenty dollars,
For a two fifty fare, she said
"Harry, keep the change."
Well another man might have been angry,
And another man might have been hurt,
But another man never would have let her go...
I stashed the bill in my shirt.

Better than Sex (22 August 1994)
1990s
Context: There are a lot of ways to practice the art of journalism, and one of them is to use your art like a hammer to destroy the right people — who are almost always your enemies, for one reason or another, and who usually deserve to be crippled, because they are wrong. This is a dangerous notion, and very few professional journalists will endorse it — calling it "vengeful" and "primitive" and "perverse" regardless of how often they might do the same thing themselves. "That kind of stuff is opinion," they say, "and the reader is cheated if it's not labelled as opinion." Well, maybe so. Maybe Tom Paine cheated his readers and Mark Twain was a devious fraud with no morals at all who used journalism for his own foul ends. And maybe H. L. Mencken should have been locked up for trying to pass off his opinions on gullible readers and normal "objective journalism." Mencken understood that politics — as used in journalism — was the art of controlling his environment, and he made no apologies for it. In my case, using what politely might be called "advocacy journalism," I've used reporting as a weapon to affect political situations that bear down on my environment.

Book VI: Ch. 8: Comparison of Washington and Bonaparte.
Mémoires d'outre-tombe (1848 – 1850)
Context: A degree of silence envelops Washington’s actions; he moved slowly; one might say that he felt charged with future liberty, and that he feared to compromise it. It was not his own destiny that inspired this new species of hero: it was that of his country; he did not allow himself to enjoy what did not belong to him; but from that profound humility what glory emerged! Search the woods where Washington’s sword gleamed: what do you find? Tombs? No; a world! Washington has left the United States behind for a monument on the field of battle.
Bonaparte shared no trait with that serious American: he fought amidst thunder in an old world; he thought about nothing but creating his own fame; he was inspired only by his own fate. He seemed to know that his project would be short, that the torrent which falls from such heights flows swiftly; he hastened to enjoy and abuse his glory, like fleeting youth. Following the example of Homer’s gods, in four paces he reached the ends of the world. He appeared on every shore; he wrote his name hurriedly in the annals of every people; he threw royal crowns to his family and his generals; he hurried through his monuments, his laws, his victories. Leaning over the world, with one hand he deposed kings, with the other he pulled down the giant, Revolution; but, in eliminating anarchy, he stifled liberty, and ended by losing his own on his last field of battle.
Each was rewarded according to his efforts: Washington brings a nation to independence; a justice at peace, he falls asleep beneath his own roof in the midst of his compatriots’ grief and the veneration of nations.
Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world’s anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn?
Washington’s Republic lives on; Bonaparte’s empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her.
Washington acted as the representative of the needs, the ideas, the enlightened men, the opinions of his age; he supported, not thwarted, the stirrings of intellect; he desired only what he had to desire, the very thing to which he had been called: from which derives the coherence and longevity of his work. That man who struck few blows because he kept things in proportion has merged his existence with that of his country: his glory is the heritage of civilisation; his fame has risen like one of those public sanctuaries where a fecund and inexhaustible spring flows.