Quotes about might

page 54

Vol. XIV: Great Musicians, http://www.gutenberg.org/etext/20318 Chapter 8: "Ludwig van Beethoven," pp. 228-230:
Little Journeys to the Homes of the Great (1916)
Context: There have always existed three ways of keeping the people loving and loyal. One is to leave them alone, to trust them and not to interfere. This plan, however, has very seldom been practised, because the politicians regard the public as a cow to be milked, and something must be done to make it stand quiet.
So they try Plan Number Two, which consists in hypnotizing the public by means of shows, festivals, parades, prizes and many paid speeches, sermons and editorials, wherein and whereby the public is told how much is being done for it, and how fortunate it is in being protected and wisely cared for by its divinely appointed guardians. Then the band strikes up, the flags are waved, three passes are made, one to the right and two to the left; and we, being completely under the hypnosis, hurrah ourselves hoarse.
Plan Number Three is a very ancient one and is always held back to be used in case Number Two fails. It is for the benefit of the people who do not pass readily under hypnotic control. If there are too many of these, they have been known to pluck up courage and answer back to the speeches, sermons and editorials. Sometimes they refuse to hurrah when the bass-drum plays, in which case they have occasionally been arrested for contumacy and contravention by stocky men, in wide-awake hats, who lead the strenuous life. This Plan Number Three provides for an armed force that shall overawe, if necessary, all who are not hypnotized. The army is used for two purposes — to coerce disturbers at home, and to get up a war at a distance, and thus distract attention from the troubles near at hand. Napoleon used to say that the only sure cure for internal dissension was a foreign war: this would draw the disturbers away, on the plea of patriotism, so they would win enough outside loot to satisfy them, or else they would all get killed, it really didn't matter much; and as for loot, if it was taken from foreigners, there was no sin.
A careful analyst might here say that Plan Number Three is only a variation of Plan Number Two — the end being gained by hypnotic effects in either event, for the army is conscripted from the people to use against the people, just as you turn steam from a boiler into the fire-box to increase the draft....

1850s, The Present Aspect of the Slavery Question (1859)
Context: This negative doctrine of Mr. Douglas that there are no rights anterior to governments is the end of free society. If the majority of a political community have a right to establish slavery if they think it for their interest, they have the same right to declare who shall be enslaved. The doctrine simply substitutes the despotic, irresponsible tyranny of many for that of one. If the majority shall choose that the interest of the State requires the slaughter of all infants born lame, of all persons more than seventy years of age, they have the right to slaughter them, according to what is called the Democratic doctrine. Do you think this a ludicrous and extreme case? But if the majority have a right to deprive a man of his liberty at their pleasure, they have an equal right to take his life. For life is no more a natural right than liberty. The individual citizen, according to Mr. Douglas, is not secure in his person, in his property, in his family, for a single moment from the whim or the passion or the deliberate will of the majority, if expressed as law. Might is not right. I have the power to hold a child by the throat until he turns purple and dies. But I have not the right to do it. A State or a Territory has the power to steal a man's liberty or labor, and to hold him and his children's children forever in slavery. It has the power to do this to any man of any color, of any age, of any country, who is not strong enough to protect himself. But it has no more right to do it to an African than to an American or an Irishman, no more right to do it to the most ignorant and forsaken foreigner than to the prosperous and honored citizen of its own country. We are going to do what Patrick Henry did in Virginia, what James Otis and Samuel Adams did in Massachusetts, what the Sons of Liberty did in New York, ninety years ago. We are going to agitate, agitate, agitate. You say you want to rest. Very well, so do we — and don't blame us if you stuff your pillow with thorns. You say you are tired of the eternal Negro. Very well, stop trying to turn a man into a thing because he happens to be black, and you'll stop our mouths at the same time. But while you keep at your work, be perfectly sure that we shall keep at ours. If you are up at five o'clock, we shall be up at four. We shall agitate, agitate, agitate, until the Supreme Court, obeying the popular will, proclaims that all men have original equal rights which government did not give and cannot justly take away.

Acceptance speech for the 1970 National Medal for Literature, New York, New York (2 December 1970)
Context: If, in the middle of World War II, a general could be writing a poem, then maybe I was not so irrelevant after all. Maybe the general was doing more for victory by writing a poem than he would be by commanding an army. At least, he might be doing less harm. By applying the same logic to my own condition, I decided that I might be relevant in what I called a negative way. I have clung to this concept ever since — negative relevance. In moments of vain-glory I even entertain the possibility that if my concept were more widely accepted, the world might be a better place to live in. There are a lot of people who would make better citizens if they were content to be just negatively relevant.

Source: The Ascent to Truth (1951), Ch. X : Reason in the Life of Contemplation, p. 114.
Context: One might compare the journey of the soul to mystical union, by way of pure faith, to the journey of a car on a dark highway. The only way the driver can keep to the road is by using his headlights. So in the mystical life, reason has its function. The way of faith is necessarily obscure. We drive by night. Nevertheless our reason penetrates the darkness enough to show us a little of the road ahead. It is by the light of reason that we interpret the signposts and make out the landmarks along our way.
Those who misunderstand Saint John of the Cross imagine that the way of nada is like driving by night, without any headlights whatever. This is a dangerous misunderstanding of the saint's doctrine.

Apology for his Book
The Pilgrim's Progress (1678), Part I

Vincent Ostrom. 1997. The Meaning of Democracy and the Vulnerability of Democracies: A Response to Tocqueville's Challenge. University of Michigan Press. p. 179
Context: I cannot claim to have had any direct personal divine inspiration. Yet coping with multitudinous problem-solving efforts and observing the world in which I live evokes an openness to a mystery of being that I cannot deny. Critical reflection leads me to believe than an awareness of such mysteries is a necessity in the constitution of order in democratic societies. If religion is a necessity in the conceptualization of paradigmatically diverse formulations, religion might be viewed as a necessary element in a system of knowledge pertaining to the consitution of order. We do, however, face the problem of those system of order that were constituted under circumstances of explicitly rejecting religion as a necessary feature in their constitution. We have the potential, then, of those who reject religion becoming the prophets of new secular religions. What we call "ideologies" may be the source of that most profound pathologies in human personal and social disorders.

Source: The Great Divorce (1944–1945), Ch. 13
Context: "Ye can know nothing of the end of all things, or nothing expressible in those terms. It may be, as the Lord said to the Lady Julian, that all will be well, and all will be well, and all manner of things will be well. But it's ill talking of such questions."
"Because they are too terrible, Sir?"
"No. Because all answers deceive. If ye put the question from within Time and are asking about possibilities, the answer is certain. The choice of ways is before you. Neither is closed. Any man may choose eternal death. Those who choose it will have it. But if ye are trying to leap on into Eternity, if ye are trying to see the final state of all things as it will be (for so ye must speak) when there are no more possibilities left but only the Real, then ye ask what cannot be answered to mortal ears. Time is the very lens through which ye see — small and clear, as men see through the wrong end of a telescope — something that would otherwise be too big for ye to see at all. That thing is Freedom: the gift whereby ye most resemble your Maker and are yourselves parts of eternal reality. But ye can see it only through the lens of Time, in a little clear picture, through the inverted telescope. It is a picture of moments following one another and yourself in each moment making some choice that might have been otherwise. Neither the temporal succession nor the phantom of what ye might have chosen and didn't is itself Freedom. They are a lens. The picture is a symbol: but it's truer than any philosophical theorem (or, perhaps, than any mystic's vision) that claims to go behind it. For every attempt to see the shape of eternity except through the lens of Time destroys your knowledge of Freedom."

"A Defence of Baby-Worship"
The Defendant (1901)
Context: The essential rectitude of our view of children lies in the fact that we feel them and their ways to be supernatural while, for some mysterious reason, we do not feel ourselves or our own ways to be supernatural. The very smallness of children makes it possible to regard them as marvels; we seem to be dealing with a new race, only to be seen through a microscope. I doubt if anyone of any tenderness or imagination can see the hand of a child and not be a little frightened of it. It is awful to think of the essential human energy moving so tiny a thing; it is like imagining that human nature could live in the wing of a butterfly or the leaf of a tree. When we look upon lives so human and yet so small, we feel as if we ourselves were enlarged to an embarrassing bigness of stature. We feel the same kind of obligation to these creatures that a deity might feel if he had created something that he could not understand.

The Conspiracy of Kings (1792)
Context: And didst thou hope, by thy infuriate quill
To rouse mankind the blood of realms to spill?
Then to restore, on death devoted plains,
Their scourge to tyrants, and to man his chains?
To swell their souls with thy own bigot rage,
And blot the glories of so bright an age?
First stretch thy arm, and with less impious might,
Wipe out the stars, and quench the solar light :
“For heav'n and earth," the voice of God ordains,
“Shall pass and perish, but my word remains,"
Th' eternal Word, which gave, in spite of thee,
Reason to man, that bids the man be free.

Source: The Wind in the Willows (1908), Ch. 7
Context: In midmost of the stream, embraced in the weir's shimmering arm-spread, a small island lay anchored, fringed close with willow and silver birch and alder. Reserved, shy, but full of significance, it hid whatever it might hold behind a veil, keeping it till the hour should come, and, with the hour, those who were called and chosen.

Source: The Reader Over Your Shoulder (1943), Ch. 3: "Where Is Good English to Be Found?"
Context: Where is good English to be found? Not among those who might be expected to write well professionally. Schoolmasters seldom write well: it is difficult for any teacher to avoid either pomposity or, in the effort not to be pompous, a jocular conversational looseness. The clergy suffer from much the same occupational disability: they can seldom decide whether to use "the language of the market-place" or Biblical rhetoric. Men of letters usually feel impelled to cultivate an individual style — less because they feel sure of themselves as individuals than because they wish to carve a niche for themselves in literature; and nowadays an individual style usually means merely a peculiar range of inaccuracies, ambiguities, logical weaknesses and stylistic extravagancies. Trained journalists use a flat, over-simplified style, based on a study of what sells a paper and what does not, which is inadequate for most literary purposes.

Source: Science and Sanity (1933), p. 35.
Context: "Say whatever you choose about the object, and whatever you might say is not it." Or, in other wordsː "Whatever you might say the object "is", well it is not." This negative statement is final, because it is negative.

Excerpt from Democracy Now http://www.democracynow.org/blog/2014/12/4/watch_the_assassination_of_fred_hampton.
Context: but you can’t murder freedom fighting, and if you do, you’ll come up with answers that don’t answer, explanations that don’t explain, you’ll come up with conclusions that don’t conclude, and you’ll come up with people that you thought should be acting like pigs that’s acting like people and moving on pigs. And that’s what we’ve got to do. So we’re going to see about Bobby regardless of what these people think we should do, because school is not important and work is not important. Nothing’s more important than stopping fascism, because fascism will stop us all.

Why Do Religions Teach Love and Yet Cause So Much War?
Context: If you are talking to me about your new car, you are the first person, I am the second person, and the car is the third person.
These pronouns actually represent three perspectives that human beings can take when they talk about the world or attempt to know the world... The fascinating part is that these three perspectives might actually give rise to art, morals, and science. Or the Beautiful, the Good, and the True: the Beauty that is in the eye (or the "I") of the beholder; the Good or moral actions that can exist between you and me as a "we"; and the objective Truth about third-person objects (or "its") that you and I might discover: hence, art ("I"), morals ("we"), and science ("it").

Religious Belief and Public Morality (1984)
Context: I protect my right to be a Catholic by preserving your right to believe as a Jew, a Protestant, or non-believer, or as anything else you choose.
We know that the price of seeking to force our beliefs on others is that they might some day force theirs on us.
This freedom is the fundamental strength of our unique experiment in government. In the complex interplay of forces and considerations that go into the making of our laws and policies, its preservation must be a pervasive and dominant concern.

The Anatomy of the Mental Personality (Lecture 31)
1930s, "New Introductory Lectures on Psycho-analysis" https://books.google.com/books/about/New_Introductory_Lectures_on_Psycho_anal.html?id=hIqaep1qKRYC&printsec=frontcover&source=kp_read_button#v=onepage&q&f=false (1933)
Context: One might compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider has the prerogative of determining the goal and of guiding the movements of his powerful mount towards it. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go.

1963, American University speech
Context: Let us reexamine our attitude toward the cold war, remembering that we are not engaged in a debate, seeking to pile up debating points. We are not here distributing blame or pointing the finger of judgment. We must deal with the world as it is, and not as it might have been had the history of the last 18 years been different. We must, therefore, persevere in the search for peace in the hope that constructive changes within the Communist bloc might bring within reach solutions which now seem beyond us. We must conduct our affairs in such a way that it becomes in the Communists' interest to agree on a genuine peace. Above all, while defending our own vital interests, nuclear powers must avert those confrontations which bring an adversary to a choice of either a humiliating retreat or a nuclear war. To adopt that kind of course in the nuclear age would be evidence only of the bankruptcy of our policy — or of a collective death-wish for the world. To secure these ends, America's weapons are nonprovocative, carefully controlled, designed to deter, and capable of selective use. Our military forces are committed to peace and disciplined in self- restraint. Our diplomats are instructed to avoid unnecessary irritants and purely rhetorical hostility. For we can seek a relaxation of tension without relaxing our guard. And, for our part, we do not need to use threats to prove that we are resolute. We do not need to jam foreign broadcasts out of fear our faith will be eroded. We are unwilling to impose our system on any unwilling people — but we are willing and able to engage in peaceful competition with any people on earth.

On the issue of nuclear weapons, in England Their England : Monsters, Maniacs and Moore (1987) http://www.youtube.com/watch?v=Hv44V4d_fDQ
Context: It doesn’t even matter if we ever fire these missiles or not. They are having their effect upon us because there is a generation growing up now who cannot see past the final exclamation mark of a mushroom cloud. They are a generation who can see no moral values that do not end in a crackling crater somewhere. I’m not saying that nuclear bombs are at the root of all of it, but I think it is very, very naïve to assume that you can expose the entire population of the world to the threat of being turned to cinders without them starting to act, perhaps, a little oddly.
I believe in some sort of strange fashion that the presence of the atom bomb might almost be forcing a level of human development that wouldn’t have occurred without the presence of the atom bomb. Maybe this degree of terror will force changes in human attitudes that could not have occurred without the presence of these awful, destructive things. Perhaps we are faced with a race between the Four Horseman of the Apocalypse in one line and the 7th Cavalry in the other. We have not got an awful lot of mid ground between Utopia and Apocalypse, and if somehow our children ever see the day in which it is announced that we do not have these weapons any more, and that we can no longer destroy ourselves and that we’ve got to do something else to do with our time than they will have the right to throw up their arms, let down their streamers and let forth a resounding cheer.

The Paris Review (Spring 1954) http://theparisreview.org/viewinterview.php/prmMID/5114 <!-- This has been appeared in a paraphrased version: Every writer since the beginning of time, just like other people, has been afflicted by what a friend of mine calls "the fleas of life" — you know, colds, hangovers, bills, sprained ankles and little nuisances of one sort or another. -->
Context: Writers ever since writing began have had problems, and the main problem narrows down to just one word — life. Certainly this might be an age of so-called faithlessness and despair we live in, but the new writers haven’t cornered any market on faithlessness and despair, any more than Dostoyevsky or Marlowe or Sophocles did. Every age has its terrible aches and pains, its peculiar new horrors, and every writer since the beginning of time, just like other people, has been afflicted by what that same friend of mine calls “the fleas of life”—you know, colds, hangovers, bills, sprained ankles, and little nuisances of one sort or another. They are the constants of life, at the core of life, along with nice little delights that come along every now and then.

Edie : Girl On Fire (2006)
Context: The very things I might have given in to, that demanded, that said, this is your life. I mean, this is your only way to survive, are the things I fought hardest to end. 'Cause I believed in something else. And um, what makes that sane is that I can understand other people's situations in their own terms, but I still can't understand mine.

"'Soul at the White Heat': The Romance of Emily Dickinson’s Poetry," (Woman) Writer: Occasions and Opportunities (1988)<!-- E.P. Dutton -->
Context: Prose — it might be speculated — is discourse; poetry ellipsis. Prose is spoken aloud; poetry overheard. The one is presumably articulate and social, a shared language, the voice of "communication"; the other is private, allusive, teasing, sly, idiosyncratic as the spider’s delicate web, a kind of witchcraft unfathomable to ordinary minds.

"Liberty", Ch. 12, p. 105
Report to Greco (1965)
Context: I felt that human partitions — bodies, brains, and souls — were capable of being demolished, and that humanity might return again, after frightfully bloody wandering, to its primeval, divine oneness. In this condition, there is no such thing as "me", "you", and "he"; everything is a unity and this unity is a profound mystic intoxication in which death loses its scythe and ceases to exist. Separately, we die one by one, but all together we are immortal. Like prodigal sons, after so much hunger, thirst, and rebellion, we spread our arms and embrace our two parents: heaven and earth.

Letter to his brother Jeff from Guadalcanal (28 January 1943); p. 28
To Reach Eternity (1989)
Context: I'm going to ask you something. If I do get killed, and I honestly don't see how I can help it, I want you to write that book we were thinking about when I enlisted. If I get it, it's a cinch I won't be able to do it, and it would make me feel a whole lot better to know that if not my name and hand, at least, the thot of me would be passed on and not forgotten entirely. You know, sort of put into the book the promise that I had and the things I might have written so at least the knowledge of talent wasted won't be lost... If I get it, no one will ever know to what heights I might have gone as a writer. Maybe if you wrote about the promise that was there, all wouldn't be lost.

"On Passing the New Menin Gate" (1927-1928)
Collected Poems (1949)
Context: Here was the world's worst wound. And here with pride
'Their name liveth for evermore' the Gateway claims.
Was ever an immolation so belied
As these intolerably nameless names?
Well might the Dead who struggled in the slime
Rise and deride this sepulchre of crime.

Madison's notes (30 May 1787) http://avalon.law.yale.edu/18th_century/debates_530.asp
1780s, The Debates in the Federal Convention (1787)
Context: Mr. MADISON observed that whatever reason might have existed for the equality of suffrage when the Union was a federal one among sovereign States, it must cease when a national Govermt. should be put into the place. In the former case, the acts of Congs. depended so much for their efficacy on the cooperation of the States, that these had a weight both within & without Congress, nearly in proportion to their extent and importance. In the latter case, as the acts of the Genl. Govt. would take effect without the intervention of the State legislatures, a vote from a small State wd. have the same efficacy & importance as a vote from a large one, and there was the same reason for different numbers of representatives from different States, as from Counties of different extents within particular States.

In a conversation https://intelligence.org/wp-content/uploads/2014/01/01-16-2014-conversation-on-existential-risk.pdf with Luke Muehlhauser and Eliezer Yudkowsky, January 2014; part of this is quoted by Carl Shulman in "Population ethics and inaccessible populations" https://reflectivedisequilibrium.blogspot.com/2014/08/population-ethics-and-inaccessible.html
Context: So one crazy analogy to how my morality might turn out to work, and the big point here is I don't know how my morality works, is we have a painting and the painting is very beautiful. There is some crap on the painting. Would I like the crap cleaned up? Yes, very much. That's like the suffering that's in the world today. Then there is making more of the painting, that's just a strange function. My utility with the size of the painting, it's just like a strange and complicated function. It may go up in any kind of reasonable term that I can actually foresee, but flatten out, at some point. So to see the world as like a painting and my utility of it is that, I think that is somewhat of an analogy to how my morality may work, that it's not like there is this linear multiplier and the multiplier is one thing or another thing. It's: starting to talk about billions of future generations is just like going so far outside of where my morality has ever been stress-tested. I don't how it would respond. I actually suspect that it would flatten out the same way as with the painting.

No. 225.
The Tatler (1711–1714)
Context: At the same time that I think discretion the most useful talent a man can be master of, I look upon cunning to be the accomplishment of little, mean, ungenerous minds. Discretion points out the noblest ends to us, and pursues the most proper and laudable methods of attaining them: cunning has only private selfish aims, and sticks at nothing which may make them succeed. Discretion has large and extended views, and, like a well-formed eye, commands a whole horizon: cunning is a kind of short-sightedness, that discovers the minutest objects which are near at hand, but is not able to discern things at a distance. Discretion the more it is discovered, gives a greater authority to the person who possesses it: cunning, when it is once detected, loses its force, and makes a man incapable of bringing about even those events which he might have done had he passed only for a plain man. Discretion is the perfection of reason, and a guide to us in all the duties of life: cunning is a kind of instinct, that only looks out after our immediate interest and welfare. Discretion is only found in men of strong sense and good understandings, cunning is often to be met with in brutes themselves, and in persons who are but the fewest removes from them.

Book 8, Ch. 140.
The Histories

Source: In the Garden of Iden (1997), Chapter 5 (p. 45)
Context: No nation, creed, or race was any better or worse than another; all were flawed, all were equally doomed to suffering, mostly because they couldn’t see that they were all alike. Mortals might have been contemptible, true, but not evil entirely. They did enjoy killing one another and frequently came up with ingenious excuses for doing so on a large scale—religions, economic theories, ethnic pride—but we couldn’t condemn them for it, as it was in their moral natures and they were too stupid to know any better.

1960s, The American Promise (1965)

What Is Reality?
Context: Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably exist, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love's name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred?

The Wild Flag (1943)
Context: I don't see how a strong foreign policy can be built around a wild flag which is the same for everybody,' complained the Latvian.
'It can't be,' said the Chinese. 'That is one of the virtues of my little flag. I should remind you that the flag was once yours, too. It is the oldest flag in the world, the original one, you might say. We are now, in an original condition again, you might say. There are very few of us.'
The German delegate arose stiffly. 'I would be a poor man indeed,' he said, 'did I not feel that I belonged to the master race. And for that I need a special flag, natürlich.'
'At the moment,' replied the Chinaman, 'the master race, like so many other races, is suffering from the handicap of being virtually extinct. There are fewer than two hundred people left in the entire world, and we suffer from a multiplicity of banner.

Nets to Catch the Wind (1921), A Crowded Trolley Car

Speech to the centenary dinner of the City of London Conservative and Unionist Association (2 July 1936), quoted in Service of Our Lives (1937), pp. 43-44.
1936
Context: I have tried so far as I can to lead this country into the way of evolutionary progress, but I have tried to warn it against revolutionary progress, and I have tried to bring about a unity of spirit in the nation. I have done that, not only because it is right in itself, but because one watches this country becoming year by year more urbanised, more industrialised, and the potential dangers to this country becoming greater and greater lest at any time and in any way her communications, the constant flow of food and of raw materials, might ever be interrupted. Her life is an artificial life, and anything that tends to upset it, to break those cords and those strings, might ruin our country in a thousandth part of the time it has taken to build it up.

Lincoln Hall Speech (1879)
Context: Too many misinterpretations have been made; too many misunderstandings have come up between the white men and the Indians. If the white man wants to live in peace with the Indian he can live in peace. There need be no trouble. Treat all men alike. Give them the same laws. Give them all an even chance to live and grow. All men were made by the same Great Spirit Chief. They are all brothers. The earth is the mother of all people, and all people should have equal rights upon it. You might as well expect all rivers to run backward as that any man who was born a free man should be contented penned up and denied liberty to go where he pleases. If you tie a horse to a stake, do you expect he will grow fat? If you pen an Indian up on a small spot of earth and compel him to stay there, he will not be contented nor will he grow and prosper. I have asked some of the Great White Chiefs where they get their authority to say to the Indian that he shall stay in one place, while he sees white men going where they please. They cannot tell me.

Address to the Society for Psychical Research (1897)
Context: Let me specially apply this general conception of the impossibility of predicting what secrets the universe may still hold, what agencies undivined may habitually be at work around us.
Telepathy, the transmission of thought and images directly from one mind to another without the agency of the recognized organs of sense, is a conception new and strange to science. To judge from the comparative slowness with which the accumulated evidence of our society penetrates the scientific world, it is, I think, a conception even scientifically repulsive to many minds. We have supplied striking experimental evidence; but few have been found to repeat our experiments, We have offered good evidence in the observation of spontaneous cases, — as apparitions at the moment of death and the like, — but this "evidence has failed to impress the scientific world in the same way as evidence less careful and less coherent has often done before. Our evidence is not confronted and refuted; it is shirked and evaded as though there were some great a priori improbability which absolved the world of science from considering it. I at least see no a priori improbability whatever. Our alleged facts might be true in all kinds of ways without contradicting any truth already known. I will dwell now on only one possible line of explanation, — not that I see any way of elucidating all the new phenomena I regard as genuine, but because it seems probable I may shed a light on some of those phenomena. All the phenomena of the universe are presumably in some way continuous; and certain facts, plucked as it were from the very heart of nature, are likely to be of use in our gradual discovery of facts which lie deeper still.

ibid
The Rahotep series, Book 2: Tutankhamun
Context: Rhetoric is a dangerous art. It is the manipulation of the difference, one might say the distance, between truth and image [... ] And in our times, that distance has become the means by which power is exercised [... ] Rhetoric has been a force for persuasion since man began to speak, and to convince his enemy that he was indeed his friend.

Source: Wild Ducks Flying Backward (2005), Liner notes for the Leonard Cohen tribute album Tower of Song (1995).
Context: It is their desire to honor L. Cohen, songwriter, that has prompted a delegation of our brightest artists to climb, one by one, joss sticks smoldering, the steep and salty staircase in the Tower of Song.
There is evidence that the honoree might be privy to the secret of the universe, which, in case you’re wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person’s biochemical sky more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact, the poetic image may be the only device remotely capable of dissecting romantic desire, let alone disclosing the hidden mystical essence of the material world.
Cohen is a master of the quasi-surrealistic phrase, of the “illogical” line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and the bewildering assaults of culture.

When asked in August 1939 why he injected elderly patient Agnes Pike with Morphine while another doctor was examining her in order to give a second opinion. The patient was being heavily sedated by Adams and her relatives had become concerned.

La monadologie (17).
The Monadology (1714)

Summations, Chapter 48
Context: Our good Lord the Holy Ghost, which is endless life dwelling in our soul, full securely keepeth us; and worketh therein a peace and bringeth it to ease by grace, and accordeth it to God and maketh it pliant. And this is the mercy and the way that our Lord continually leadeth us in as long as we be here in this life which is changeable.
For I saw no wrath but on man’s part; and that forgiveth He in us. For wrath is not else but a forwardness and a contrariness to peace and love; and either it cometh of failing of might, or of failing of wisdom, or of failing of goodness: which failing is not in God, but is on our part. For we by sin and wretchedness have in us a wretched and continuant contrariness to peace and to love. And that shewed He full often in His lovely Regard of Ruth and Pity. For the ground of mercy is love, and the working of mercy is our keeping in love. And this was shewed in such manner that I could not have perceived of the part of mercy but as it were alone in love; that is to say, as to my sight.

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

A Theory of Roughness (2004)
Context: When you seek some unspecified and hidden property, you don't want extraneous complexity to interfere. In order to achieve homogeneity, I decided to make the motion end where it had started. The resulting motion biting its own tail created a distinctive new shape I call Brownian cluster. … Today, after the fact, the boundary of Brownian motion might be billed as a "natural" concept. But yesterday this concept had not occurred to anyone. And even if it had been reached by pure thought, how could anyone have proceeded to the dimension 4/3? To bring this topic to life it was necessary for the Antaeus of Mathematics to be compelled to touch his Mother Earth, if only for one fleeting moment.

Chpt.2, p. 8
Principles of Geology (1832), Vol. 1
Context: The marks of former convulsions on every part of the surface of our planet are obvious and striking. The remains of marine animals imbedded in the solid strata are so abundant, that they may be expected to force themselves on the observation of every people who have made some progress in refinement; and especially where one class of men are expressly set apart from the rest for study and contemplation.... Those modern writers, who are disposed to disparage the former intellectual advancement and civilization of eastern nations, might concede some foundation of observed facts for the curious theories now under consideration, without indulging in exaggerated opinions of the progress of science; especially as universal catastrophes of the world, and exterminations of organic beings, in the sense in which they were understood by the Brahmin, are untenable doctrines.

1960s, How Long, Not Long (1965)
Context: The confrontation of good and evil compressed in the tiny community of Selma generated the massive power to turn the whole nation to a new course. A president born in the South had the sensitivity to feel the will of the country, and in an address that will live in history as one of the most passionate pleas for human rights ever made by a president of our nation, he pledged the might of the federal government to cast off the centuries-old blight. President Johnson rightly praised the courage of the Negro for awakening the conscience of the nation.

Molloy (1951)
Context: All the things you would do gladly, oh without enthusiasm, but gladly, all the things there seems no reason for your not doing, and that you do not do! Can it be we are not free? It might be worth looking into.

1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: Fellow citizens, ours is no new-born zeal and devotion — merely a thing of this moment. The name of Abraham Lincoln was near and dear to our hearts in the darkest and most perilous hours of the republic. We were no more ashamed of him when shrouded in clouds of darkness, of doubt, and defeat than when we saw him crowned with victory, honor, and glory. Our faith in him was often taxed and strained to the uttermost, but it never failed. When he tarried long in the mountain; when he strangely told us that we were the cause of the war; when he still more strangely told us that we were to leave the land in which we were born; when he refused to employ our arms in defense of the Union; when, after accepting our services as colored soldiers, he refused to retaliate our murder and torture as colored prisoners; when he told us he would save the Union if he could with slavery; when he revoked the Proclamation of Emancipation of General Fremont; when he refused to remove the popular commander of the Army of the Potomac, in the days of its inaction and defeat, who was more zealous in his efforts to protect slavery than to suppress rebellion; when we saw all this, and more, we were at times grieved, stunned, and greatly bewildered; but our hearts believed while they ached and bled. Nor was this, even at that time, a blind and unreasoning superstition. Despite the mist and haze that surrounded him; despite the tumult, the hurry, and confusion of the hour, we were able to take a comprehensive view of Abraham Lincoln, and to make reasonable allowance for the circumstances of his position. We saw him, measured him, and estimated him; not by stray utterances to injudicious and tedious delegations, who often tried his patience; not by isolated facts torn from their connection; not by any partial and imperfect glimpses, caught at inopportune moments; but by a broad survey, in the light of the stern logic of great events, and in view of that divinity which shapes our ends, rough hew them how we will, we came to the conclusion that the hour and the man of our redemption had somehow met in the person of Abraham Lincoln. It mattered little to us what language he might employ on special occasions; it mattered little to us, when we fully knew him, whether he was swift or slow in his movements; it was enough for us that Abraham Lincoln was at the head of a great movement, and was in living and earnest sympathy with that movement, which, in the nature of things, must go on until slavery should be utterly and forever abolished in the United States.

Jesus, The Son of Man (1928)
Context: He stood up and looked at me even as the seasons might look down upon the field, and He smiled. And He said again: "All men love you for themselves. I love you for yourself."
And then He walked away.
But no other man ever walked the way He walked. Was it a breath born in my garden that moved to the east? Or was it a storm that would shake all things to their foundations?
I knew not, but on that day the sunset of His eyes slew the dragon in me, and I became a woman, I became Miriam, Miriam of Mijdel.

Mary Magdalen: On Meeting Jesus For The First Time

The heck it isn't. The decision of who had the right to use most of the Earth's surface was settled through violence (wars). Who has the right to the income I earn is partially settled through the threats of violence. In fact, violence is such an effective means of resolving conflict that most governments want a monopoly on its use.
1970s, Economics for the Citizen (1978)

Academy of Achievement interview (1991)
Context: Now, some people might look at something and let it go by, because they don't recognize the pattern and the significance. It's the sensitivity to pattern recognition that seems to me to be of great importance. It's a matter of being able to find meaning, whether it's positive or negative, in whatever you encounter. It's like a journey. It's like finding the paths that will allow you to go forward, or that path that has a block that tells you to start over again or do something else.

The Expanding Universe (1933)
Context: All change is relative. The universe is expanding relatively to our common material standards; our material standards are shrinking relatively to the size of the universe. The theory of the "expanding universe" might also be called the theory of the "shrinking atom". <...>

In his Foreword of My People of Kikuyu: And, The Life of Chief Wangombe (1966), Oxford University Press.
The oldest source found is a fiction play published by holocaust doubter Rolf Hochhuth, in his controversial The Deputy, a Christian tragedy (1964), Grove Press, p. 144. No reference to any historical or original source was given.
This has also been attributed to anglican Archbishop Desmond Tutu; e.g. in Seeds of Conflict in a Haven of Peace: From Religious Studies to Interreligious Studies in Africa (2007), by Frans Jozef Servaas Wijsen. No reference is cited.
Other citations are found in books written by critics of religion, such as Christos Tzanetakos's "The Life and Work of an Atheist Pioneer", iUniverse; and Jack Huberman0s "Quotable Atheist: Ammunition for Nonbelievers, Political Junkies, Gadflies, and Those Generally Hell-Bound" (2008), 175. No references are given.
Also quoted by James Baldwin in an interview with Richard Branson circa 1967 "The Fire this Time".
Context: Nearly a quarter of a century has passed since this short book was first published. So much has happened in this time. In 1942, the book involved presentation that I described as 'history shading into legend'. Today, we in Kenya are making our own history, as an independent Republic. In the dark years of the war, when this work was written, social studies might have seemed absurdly academic, were it not for the living faith of a Christian society. A generation later, we find a new perspective, a greater and more universal enlightenment, brought about by swifter communications and mass media which probe into and make familiar all the social patterns of our human family.

Chap. III.
The Theory of Moral Sentiments (1759), Part III
Context: When the happiness or misery of others depends in any respect upon our conduct, we dare not, as self–love might suggest to us, prefer the interest of one to that of many. The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren. Neither is this sentiment confined to men of extraordinary magnanimity and virtue. It is deeply impressed upon every tolerably good soldier, who feels that he would become the scorn of his companions, if he could be supposed capable of shrinking from danger, or of hesitating, either to expose or to throw away his life, when the good of the service required it.

Source: The Golden Bough (1890), Chapter 3, Sympathetic Magic.
Context: But once a fool always a fool, and the greater the power in his hands the more disastrous is likely to be the use he makes of it. The heaviest calamity in English history, the breach with America, might never have occurred if George the Third had not been an honest dullard.

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.

1962, Cuban Missile Crisis speech
Context: The path we have chosen for the present is full of hazards, as all paths are; but it is one of the most consistent with our character and our courage as a nation and our commitments around the world. The cost of freedom is always high — but Americans have always paid it. And one path we shall never choose, and this is the path of surrender or submission. Our goal is not victory of might but the vindication of right — not peace at the expense of freedom, but both peace and freedom, here in this hemisphere and, we hope, around the world. God willing, that goal will be achieved. Thank you, and good night.

A Foreword to Krazy (1946)
Context: This hero and villain no more understand Krazy Kat than the mythical denizens of a two dimensional realm understand some three dimensional intruder. The world of Offissa Pupp and Ignatz Mouse is a knowledgeable power-world, in terms of which our unknowledgeable heroine is powerlessness personified. The sensical law of this world is might makes right; the nonsensical law of our heroine is love conquers all. To put the oak in the acorn: Ignatz Mouse and Offissa Pupp (each completely convinced that his own particular brand of might makes right) are simple-minded—Krazy isn't—therefore, to Offissa Pupp and Ignatz Mouse, Krazy is. But if both our hero and our villain don't and can't understand our heroine, each of them can and each of them does misunderstand her differently. To our softhearted altruist, she is the adorably helpless incarnation of saintliness. To our hardhearted egoist, she is the puzzlingly indestructible embodiment of idiocy. The benevolent overdog sees her as an inspired weakling. The malevolent undermouse views her as a born target. Meanwhile Krazy Kat, through this double misunderstanding, fulfills her joyous destiny.

Our Mathematical Universe: My Quest for the Ultimate Nature of Reality (2014)
Context: Evolution endowed us with intuition only for those aspects of physics that had survival value for our distant ancestors, such as the parabolic orbits of flying rocks (explaining our penchant for baseball). A cavewoman thinking too hard about what matter is ultimately made of might fail to notice the tiger sneaking up behind and get cleaned right out of the gene pool. Darwin’s theory thus makes the testable prediction that whenever we use technology to glimpse reality beyond the human scale, our evolved intuition should break down. We’ve repeatedly tested this prediction, and the results overwhelmingly support Darwin. At high speeds, Einstein realized that time slows down, and curmudgeons on the Swedish Nobel committee found this so weird that they refused to give him the Nobel Prize for his relativity theory. At low temperatures, liquid helium can flow upward. At high temperatures, colliding particles change identity; to me, an electron colliding with a positron and turning into a Z-boson feels about as intuitive as two colliding cars turning into a cruise ship. On microscopic scales, particles schizophrenically appear in two places at once, leading to the quantum conundrums mentioned above. On astronomically large scales… weirdness strikes again: if you intuitively understand all aspects of black holes [then you] should immediately put down this book and publish your findings before someone scoops you on the Nobel Prize for quantum gravity… [also, ] the leading theory for what happened [in the early universe] suggests that space isn’t merely really really big, but actually infinite, containing infinitely many exact copies of you, and even more near-copies living out every possible variant of your life in two different types of parallel universes.

Letter to William Short (4 August 1820) http://www.stephenjaygould.org/ctrl/jefferson_jesus.html on his reason for composing a Syllabus of an Estimate of the Merit of the Doctrines of Jesus and referring to Jesus’ biographers, the Gospel writers. Published in Thomas Jefferson: Writings, Merrill D. Peterson, ed., New York: Library of America, 1994, pp. 1435–1440
1820s
Context: My aim in that was, to justify the character of Jesus against the fictions of his pseudo-followers, which have exposed him to the inference of being an impostor. For if we could believe that he really countenanced the follies, the falsehoods and the charlatanisms which his biographers father on him, and admit the misconstructions, interpolations and theorizations of the fathers of the early, and fanatics of the latter ages, the conclusion would be irresistible by every sound mind, that he was an impostor. I give no credit to their falsifications of his actions and doctrines, and to rescue his character, the postulate in my letter asked only what is granted in reading every other historian. … I say, that this free exercise of reason is all I ask for the vindication of the character of Jesus. We find in the writings of his biographers matter of two distinct descriptions. First, a groundwork of vulgar ignorance, of things impossible, of superstitions, fanaticisms and fabrications. Intermixed with these, again, are sublime ideas of the Supreme Being, aphorisms and precepts of the purest morality and benevolence, sanctioned by a life of humility, innocence and simplicity of manners, neglect of riches, absence of worldly ambition and honors, with an eloquence and persuasiveness which have not been surpassed. These could not be inventions of the groveling authors who relate them. They are far beyond the powers of their feeble minds. They shew that there was a character, the subject of their history, whose splendid conceptions were above all suspicion of being interpolations from their hands. Can we be at a loss in separating such materials, and ascribing each to its genuine author? The difference is obvious to the eye and to the understanding, and we may read as we run to each his part; and I will venture to affirm, that he who, as I have done, will undertake to winnow this grain from its chaff, will find it not to require a moment's consideration. The parts fall asunder of themselves, as would those of an image of metal and clay. … There are, I acknowledge, passages not free from objection, which we may, with probability, ascribe to Jesus himself; but claiming indulgence from the circumstances under which he acted. His object was the reformation of some articles in the religion of the Jews, as taught by Moses. That sect had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust. Jesus, taking for his type the best qualities of the human head and heart, wisdom, justice, goodness, and adding to them power, ascribed all of these, but in infinite perfection, to the Supreme Being, and formed him really worthy of their adoration. Moses had either not believed in a future state of existence, or had not thought it essential to be explicitly taught to his people. Jesus inculcated that doctrine with emphasis and precision. Moses had bound the Jews to many idle ceremonies, mummeries and observances, of no effect towards producing the social utilities which constitute the essence of virtue; Jesus exposed their futility and insignificance. The one instilled into his people the most anti-social spirit towards other nations; the other preached philanthropy and universal charity and benevolence. The office of reformer of the superstitions of a nation, is ever dangerous. Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law. He was justifiable, therefore, in avoiding these by evasions, by sophisms, by misconstructions and misapplications of scraps of the prophets, and in defending himself with these their own weapons, as sufficient, ad homines, at least. That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore. But that he might conscientiously believe himself inspired from above, is very possible.

Act IV, scene 5, line 49 (797).
Variant translations:
Though others were at liberty, you are not at liberty.
Even though it is permitted for others, it isn't permitted for you.
Heauton Timorumenos (The Self-Tormentor)

"Oxford from Without"
All Things Considered (1908)
Context: It is not only possible to say a great deal in praise of play; it is really possible to say the highest things in praise of it. It might reasonably be maintained that the true object of all human life is play. Earth is a task garden; heaven is a playground. To be at last in such secure innocence that one can juggle with the universe and the stars, to be so good that one can treat everything as a joke — that may be, perhaps, the real end and final holiday of human souls.

We the People interview (1996)
Context: This breaking of the limitations of hospitality to a small in-group, of offering it to the broadest possible in-group, and saying, you determine who your guest is, might be taken as the key message of Christianity.
Then in the year 300 and something, finally the Church got recognition. The bishops were made into something like magistrates. The first things those guys do, these new bishops, is create houses of hospitality, institutionalizing what was given to us as a vocation by Jesus, as a personal vocation, institutionalizing it, creating roofs, refuges, for foreigners. Immediately, very interesting, quite a few of the great Christian thinkers of that time, 1600 years ago (John Chrysostom is one), shout: "If you do that, if you institutionalize charity, if you make charity or hospitality into an act of a non-person, a community, Christians will cease to remain famous for what we are now famous for, for having always an extra mattress, a crust of old bread and a candle, for him who might knock at our door." But, for political reasons, the Church became, from the year 400 or 500 on, the main device for roughly a thousand years of proving that the State can be Christian by paying the Church to take care institutionally of small fractions of those who had needs, relieving the ordinary Christian household of the most uncomfortable duty of having a door, having a threshold open for him who might knock and whom I might not choose.

Source: The Book of Nothing (2009), chapter nought "Nothingology—Flying to Nowhere"<!-- p. 11-->

On the character "Thunder Jim Wade" in "The Poison People" in Thrilling Adventures (July 1941) using the pseudonym "Charles Stoddard."
Short fiction
Context: A casual eye might have seen nothing extraordinary in Wade as he moved lithely across the meadow toward the Thunderbug. He was tall, lean and rangy, looking rather like a college boy on a vacation, with his brown, almost youthful face and tousled dark hair, so deep-black that it was almost blue.
A closer inspection would have shown more significant details. There was an iron hardness underlying Wade’s face, like iron beneath velvet. His jet eyes were decidedly not those of a boy. There was a curious quality of soft depth to them, although sometimes that black deep could freeze over with deadly purpose.

Source: Isaiah's Job (1936), I
Context: This story is much worth recalling just now when so many wise men and soothsayers appear to be burdened with a message to the masses. … I can not remember a time when so many energumens were so variously proclaiming the Word to the multitude and telling them what they must do to be saved. This being so, it occurred to me, as I say, that the story of Isaiah might have something in it to steady and compose the human spirit until this tyranny of windiness is overpast. I shall paraphrase the story in our common speech, since it has to be pieced out from various sources; and inasmuch as respectable scholars have thought fit to put out a whole new version of the Bible in the American vernacular, I shall take shelter behind them, if need be, against the charge of dealing irreverently with the Sacred Scriptures.

As quoted in A Walt Disney World Resort Outing : The Only Vacation Planning Guide Exclusively for Gay and Lesbian Travelers (2002) by Dann Hazel and Josh Fippen, p. 211
Context: I do not make films primarily for children. I make them for the child in all of us, whether we be six or sixty. Call the child "innocence". The worst of us is not without innocence, although buried deeply it might be. In my work I try to reach and speak to that innocence, showing it the fun and joy of living; showing it that laughter is healthy; showing it that the human species, although happily ridiculous at times, is still reaching for the stars.

The Second Revelation, Chapter 10
Context: One time mine understanding was led down into the sea-ground, and there I saw hills and dales green, seeming as it were moss-be-grown, with wrack and gravel. Then I understood thus: that if a man or woman were under the broad water, if he might have sight of God so as God is with a man continually, he should be safe in body and soul, and take no harm: and overpassing, he should have more solace and comfort than all this world can tell. For He willeth we should believe that we see Him continually though that to us it seemeth but little; and in this belief He maketh us evermore to gain grace. For He will be seen and He will be sought: He will be abided and he will be trusted.

De Abaitua interview (1998)
Context: As I understand, or as I hallucinate conceptual space, nearly all form in conceptual space is language, I might even say all the form in non-conceptual space is language, I’m not even sure of what the difference between physical space and conceptual space is anymore, in the interface. All form is language. The forms that we see, or imagine, or perceive, or whatever it is Remote Viewers are doing, in conceptual space are mindforms made from language, and by language I also mean images, sounds. We dress these basic ideas in language we can understand. Sometimes there are sizable errors of translation.

Book I, Part II
Politics

Marching Off the Map : And Other Sermons (1952), p. 83
Context: There is the liability of accepting prematurely an artificial horizon for our own character and personality, of losing the horizon of the possible person we might be. It is the danger of considering our character as something static, rather than as something emerging. <!-- Some of us remember the old singsong of the geography class, "bounded on the north, south, east, and west." Not very exciting.

Source: Drenai series, The King Beyond the Gate, Ch. 12
Context: All things in the world are created for man, yet all have two purposes. The waters run that we might drink of them, but they are also symbols of the futility of man. They reflect our lives in rushing beauty, birthed in the purity of the mountains. As babes they babble and run, gushing and growing as they mature into strong young rivers. Then they widen and slow until at least they meander, like old men, to join with the sea.

Summations, Chapter 49
Context: This was an high marvel to the soul which was continually shewed in all the Revelations, and was with great diligence beholden, that our Lord God, anent Himself may not forgive, for He may not be wroth: it were impossible. For this was shewed: that our life is all grounded and rooted in love, and without love we may not live; and therefore to the soul that of His special grace seeth so far into the high, marvellous Goodness of God, and seeth that we are endlessly oned to Him in love, it is the most impossible that may be, that God should be wroth. For wrath and friendship be two contraries. For He that wasteth and destroyeth our wrath and maketh us meek and mild, — it behoveth needs to be that He be ever one in love, meek and mild: which is contrary to wrath.
For I saw full surely that where our Lord appeareth, peace is taken and wrath hath no place. For I saw no manner of wrath in God, neither for short time nor for long; — for in sooth, as to my sight, if God might be wroth for an instant, we should never have life nor place nor being. For as verily as we have our being of the endless Might of God and of the endless Wisdom and of the endless Goodness, so verily we have our keeping in the endless Might of God, in the endless Wisdom, and in the endless Goodness. For though we feel in ourselves, wretches, debates and strifes, yet are we all-mannerful enclosed in the mildness of God and in His meekness, in His benignity and in His graciousness. For I saw full surely that all our endless friendship, our place, our life and our being, is in God.

Knowledge and Power : The Information Theory of Capitalism and How it is Revolutionizing our World (2013), Ch. 10: Romer's Recipes and Their Limits <!-- Regnery Publishing -->
Context: Academic scientists of any sort expect to be struck by lightning if they celebrate real creation de novo in the world. One does not expect modern scientists to address creation by God. They have a right to their professional figments such as infinite multiple parallel universes. But it is a strange testimony to our academic life that they also feel it necessary of entrepreneurship to chemistry and cuisine, Romer finally succumbs to the materialist supersition: the idea that human beings and their ideas are ultimately material. Out of the scientistic fog there emerged in the middle of the last century the countervailling ideas if information theory and computer science. The progenitor of information theory, and perhaps the pivotal figure in the recent history of human thought, was Kurt Gödel, the eccentric Austrian genius and intimate of Einstein who drove determinism from its strongest and most indispensable redoubt; the coherence, consistency, and self-sufficiency of mathematics.
Gödel demonstrated that every logical scheme, including mathematics, is dependent upon axioms that it cannot prove and that cannot be reduced to the scheme itself. In an elegant mathematical proof, introduced to the world by the great mathematician and computer scientist John von Neumann in September 1930, Gödel demonstrated that mathematics was intrinsically incomplete. Gödel was reportedly concerned that he might have inadvertently proved the existence of God, a faux pas in his Viennese and Princeton circle. It was one of the famously paranoid Gödel's more reasonable fears. As the economist Steven Landsberg, an academic atheist, put it, "Mathematics is the only faith-based science that can prove it."

Give War a Chance (1992)

The Times Magazine interview (2005)
Context: There might be one little thing that makes all the difference, one note or one word. The fine-tuning is all important, and you've got to stay there until you get it right... That's why it can take years.

1960s, Beyond Vietnam: A Time to Break Silence (1967)
Context: We still have a choice today: nonviolent coexistence or violent coannihilation. We must move past indecision to action. We must find new ways to speak for peace in Vietnam and justice throughout the developing world, a world that borders on our doors. If we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.

I Ain't Got Time To Bleed (1999)
Context: During my transition period, I brought in 13 people who were either first-time voters or who hadn't voted in five consecutive elections. I asked each of them a question: Now that you've come into the system, how do we keep you involved?
Their answers were very clear, very honest. They said, It's the same story every four years. Whenever an election's coming up, all the politicians come out and give you the same song and dance about the same issues, all the way up until they get elected. Then you don't hear any more from them until it's time for them to get elected again. We're tired of it. If you want to keep us involved, don't tell us what you think we want to hear, tell us the truth.
There's a great need in our government right now for honesty. I speak my mind. You might not always like what you hear, but you're gonna hear it anyway. I call it like I see it; I tell the truth. And if I don't know something, I'll say so. Then I'll try to find the answer.

Book I, Ch. 1: The Eve of the War
The War of the Worlds (1898)
Context: No one would have believed in the last years of the nineteenth century that this world was being watched keenly and closely by intelligences greater than man's and yet as mortal as his own; that as men busied themselves about their various concerns they were scrutinised and studied, perhaps almost as narrowly as a man with a microscope might scrutinise the transient creatures that swarm and multiply in a drop of water. With infinite complacency men went to and fro over this globe about their little affairs, serene in their assurance of their empire over matter. It is possible that the infusoria under the microscope do the same... Yet, across the gulf of space, minds that are to our minds as ours are to those of the beasts that perish, intellects vast and cool and unsympathetic, regarded this earth with envious eyes, and slowly and surely drew their plans against us.

He doesn’t want a society where he is separate as Negro, but one where he is just another man.
Constance Webb, "Notes preliminary to a full study of the work of Richard Wright" (privately published, 1946)

The Progress of Fifty Years (1893)
Context: Half a century ago women were at an infinite disadvantage in regard to their occupations. The idea that their sphere was at home, and only at home, was like a band of steel on society. But the spinning-wheel and the loom, which had given employment to women, had been superseded by machinery, and something else had to take their places. The taking care of the house and children, and the family sewing, and teaching the little summer school at a dollar per week, could not supply the needs nor fill the aspirations of women. But every departure from these conceded things was met with the cry, "You want to get out of your sphere," or, "To take women out of their sphere;" and that was to fly in the face of Providence, to unsex yourself in short, to be monstrous women, women who, while they orated in public, wanted men to rock the cradle and wash the dishes. We pleaded that whatever was fit to be done at all might with propriety be done by anybody who did it well; that the tools belonged to those who could use them; that the possession of a power presupposed a right to its use.

"The Case for the Ephemeral"
All Things Considered (1908)
Context: It is incomprehensible to me that any thinker can calmly call himself a modernist; he might as well call himself a Thursdayite. … The real objection to modernism is simply that it is a form of snobbishness. It is an attempt to crush a rational opponent not by reason, but by some mystery of superiority, by hinting that one is specially up to date or particularly "in the know." To flaunt the fact that we have had all the last books from Germany is simply vulgar; like flaunting the fact that we have had all the last bonnets from Paris. To introduce into philosophical discussions a sneer at a creed’s antiquity is like introducing a sneer at a lady’s age. It is caddish because it is irrelevant. The pure modernist is merely a snob; he cannot bear to be a month behind the fashion.

Generation of Greatness (1957)
Context: I believe there are two opposing theories of history, and you have to make your choice. Either you believe that this kind of individual greatness does exist and can be nurtured and developed, that such great individuals can be part of a cooperative community while they continue to be their happy, flourishing, contributing selves — or else you believe that there is some mystical, cyclical, overriding, predetermined, cultural law — a historic determinism.
The great contribution of science is to say that this second theory is nonsense. The great contribution of science is to demonstrate that a person can regard the world as chaos, but can find in himself a method of perceiving, within that chaos, small arrangements of order, that out of himself, and out of the order that previous scientists have generated, he can make things that are exciting and thrilling to make, that are deeply spiritual contributions to himself and to his friends. The scientist comes to the world and says, "I do not understand the divine source, but I know, in a way that I don't understand, that out of chaos I can make order, out of loneliness I can make friendship, out of ugliness I can make beauty."
I believe that men are born this way — that all men are born this way. I know that each of the undergraduates with whom I talked shares this belief. Each of these men felt secretly — it was his very special secret and his deepest secret — that he could be great.
But not many undergraduates come through our present educational system retaining this hope. Our young people, for the most part — unless they are geniuses — after a very short time in college give up any hope of being individually great. They plan, instead, to be good. They plan to be effective, They plan to do their job. They plan to take their healthy place in the community. We might say that today it takes a genius to come out great, and a great man, a merely great man, cannot survive. It has become our habit, therefore, to think that the age of greatness has passed, that the age of the great man is gone, that this is the day of group research, that this is the day of community progress. Yet the very essence of democracy is the absolute faith that while people must cooperate, the first function of democracy, its peculiar gift, is to develop each individual into everything that he might be. But I submit to you that when in each man the dream of personal greatness dies, democracy loses the real source of its future strength.

Madison's notes (2 June 1787) http://avalon.law.yale.edu/18th_century/debates_602.asp
1780s, The Debates in the Federal Convention (1787)
Context: Mr. MASON. Some mode of displacing an unfit magistrate is rendered indispensable by the fallibility of those who choose, as well as by the corruptibility of the man chosen. He opposed decidedly the making the Executive the mere creature of the Legislature as a violation of the fundamental principle of good Government.
Mr. MADISON & Mr. WILSON observed that it would leave an equality of agency in the small with the great States; that it would enable a minority of the people to prevent ye. removal of an officer who had rendered himself justly criminal in the eyes of a majority; that it would open a door for intrigues agst. him in States where his administration tho' just might be unpopular, and might tempt him to pay court to particular States whose leading partizans he might fear, or wish to engage as his partizans. They both thought it bad policy to introduce such a mixture of the State authorities, where their agency could be otherwise supplied.
Mr. DICKENSON considered the business as so important that no man ought to be silent or reserved. He went into a discourse of some length, the sum of which was, that the Legislative, Executive, & Judiciary departments ought to be made as independent. as possible; but that such an Executive as some seemed to have in contemplation was not consistent with a republic: that a firm Executive could only exist in a limited monarchy.

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)
Context: These men saw no evil, spoke none, and none was uttered in their presence. This claim might sound very plausible if made by one defendant. But when we put all their stories together, the impression which emerges of the Third Reich, which was to last a thousand years, is ludicrous. If we combine only the stories of the front bench, this is the ridiculous composite picture of Hitler's Government that emerges. It was composed of:
A No. 2 man who knew nothing of the excesses of the Gestapo which he created, and never suspected the Jewish extermination programme although he was the signer of over a score of decrees which instituted the persecution of that race;
A No. 3 man who was merely an innocent middleman transmitting Hitler's orders without even reading them, like a postman or delivery boy;
A Foreign Minister who knew little of foreign affairs and nothing of foreign policy;
A Field-Marshal who issued orders to the armed forces but had no idea of the results they would have in practice …
… This may seem like a fantastic exaggeration, but this is what you would actually be obliged to conclude if you were to acquit these defendants.
They do protest too much. They deny knowing what was common knowledge. They deny knowing plans and programmes that were as public as Mein Kampf and the Party programme. They deny even knowing the contents of documents which they received and acted upon. … The defendants have been unanimous, when pressed, in shifting the blame on other men, sometimes on one and sometimes on another. But the names they have repeatedly picked are Hitler, Himmler, Heydrich, Goebbels, and Bormann. All of these are dead or missing. No matter how hard we have pressed the defendants on the stand, they have never pointed the finger at a living man as guilty. It is a temptation to ponder the wondrous workings of a fate which has left only the guilty dead and only the innocent alive. It is almost too remarkable.
The chief villain on whom blame is placed — some of the defendants vie with each other in producing appropriate epithets — is Hitler. He is the man at whom nearly every defendant has pointed an accusing finger.
I shall not dissent from this consensus, nor do I deny that all these dead and missing men shared the guilt. In crimes so reprehensible that degrees of guilt have lost their significance they may have played the most evil parts. But their guilt cannot exculpate the defendants. Hitler did not carry all responsibility to the grave with him. All the guilt is not wrapped in Himmler's shroud. It was these dead men whom these living chose to be their partners in this great conspiratorial brotherhood, and the crimes that they did together they must pay for one by one.

Book II, Ch. IV, pp. 113-115.
Physics

Martin Fowler (2012) Patterns of Enterprise Application Architecture

"First We Take Manhattan" (1986)
I'm Your Man (1988)
Context: Ah, you loved me as a loser, but now you're worried that I just might win
You know the way to stop me, but you don't have the discipline
How many nights I prayed for this, to let my work begin
First we take Manhattan, then we take Berlin.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 74

His official report on the Battle of Little Round Top, as published in the U.S. Congressional Record
Context: The enemy seemed to have gathered all their energies for their final assault. We had gotten our thin line into as good a shape as possible, when a strong force emerged from the scrub wood in the valley, as well as I could judge, in two lines in echelon by the right, and, opening a heavy fire, the first line came on as if they meant to sweep everything before them. We opened on them as well as we could with our scanty ammunition snatched from the field.
It did not seem possible to withstand another shock like this now coming on. Our loss had been severe. One-half of my left wing had fallen, and a third of my regiment lay just behind us, dead or badly wounded. At this moment my anxietv was increased by a great roar of musketry in my rear, on the farther or northerly slope of Little Round Top, apparently on the flank of the regular brigade, which was in support of Hazlett's battery on the crest behind us. The bullets from this attack struck into my left rear, and I feared that the enemy might have nearly surrounded the Little Round Top, and only a desperate chance was left for us. My ammunition was soon exhausted. My men were firing their last shot and getting ready to "club" their muskets.
It was imperative to strike before we were struck by this overwhelming force in a hand-to-hand fight, which we could not probably have withstood or survived. At that crisis, I ordered the bayonet. The word was enough. It ran like fire along the line, from man to man; and rose into a shout, with which they sprang forward upon the enemy, now not 30 yards away. The effect was surprising; many of the enemy's first line threw down their arms and surrendered. An officer fired his pistol at my head with one hand, while he handed me his sword with the other. Holding fast by our right, and swinging forward our left, we made an extended " right wheel," before which the enemy's second line broke and fell back, fighting from tree to tree, many being captured, until we had swept the valley and cleared the front of nearly our entire brigade.

Thoughts and Glimpses (1916-17)

78 U.S. 92.
Judicial opinions, United States v. Ballard (1944)

"How to Stay Young" Collier's Magazine (13 June 1953)
Context: Avoid fried meats which angry up the blood.
If your stomach disputes you, lie down and pacify it with cool thoughts.
Keep the juices flowing by jangling around gently as you move.
Go very light on the vices, such as carrying on in society— the social ramble ain't restful.
Avoid running at all times.
And don't look back— something might be gaining on you.

The closing lines of the book.
The Education of Henry Adams (1907)
Context: It was time to go. The three friends had begun life together; and the last of the three had no motive — no attraction — to carry it on after the others had gone. Education had ended for all three, and only beyond some remoter horizon could its values be fixed or renewed. Perhaps some day — say 1938, their centenary — they might be allowed to return together for a holiday, to see the mistakes of their own lives made clear in the light of the mistakes of their successors; and perhaps then, for the first time since man began his education among the carnivores, they would find a world that sensitive and timid natures could regard without a shudder.

On his university experience, in a discussion thread https://www.lesswrong.com/posts/MzfrRhB4Q7YgCW3f6/college-selection-advice#PuZtQ3excyvoPZh42 on LessWrong, March 2011
Context: Here's my experience. I applied to just MIT and my state university (University of Washington). I got on MIT's waiting list but was ultimately not accepted, so went to UW. I would certainly have gone to MIT had I been accepted, but my thinking now is that if I did that, I would not have had enough free time in college to write Crypto++ and think about anonymous protocols, Tegmark's multiverse, anthropic reasoning, etc., and these spare-time efforts have probably done more for my "career" than the MIT name or what I might have learned there.

Source: The Demon-Haunted World : Science as a Candle in the Dark (1995), Ch. 2 : Science and Hope, p. 26
Context: We've arranged a global civilization in which the most crucial elements — transportation, communications, and all other industries; agriculture, medicine, education, entertainment, protecting the environment; and even the key democratic institution of voting, profoundly depend on science and technology. We have also arranged things so that almost no one understands science and technology. This is a prescription for disaster. We might get away with it for a while, but sooner or later this combustible mixture of ignorance and power is going to blow up in our faces.

The Future of Civilization (1938)
Context: The world is spending some three or four thousand million pounds sterling every year on preparations for what we all know will be, if it comes to pass, a tremendous danger to the whole of our civilization, whoever wins and whoever loses. And again we see rising up as the active principle of policy the idea that might is right; that the only thing that counts in international affairs is force; that the virtues of truth and mercy and tolerance are really not virtues at all, but symptoms of the softness and feebleness of human nature; and that the old conception of blood and iron is the only thing that is really true and can really be trusted. Accompanied by and causing this kind of revival of reaction, we see the revival of that extreme form of nationalism which believes not only that your own nation is superior to other nations but that all other nations are degenerate and inferior, and that the only function of the government of each country is to provide for the safety and welfare of that country, without regard to what may happen to other countries, adopting the ancient, pernicious, and devilish text: "Everyone for himself and the devil take the hindmost."
At present these doctrines have not been accepted by the great majority of the peoples of the world. And even in those countries where they have most acceptance, they are put forward with a certain hesitation and coupled with the advocacy of peace — but, alas, peace based on the triumph of nationalistic ideas.

First published in Truthout http://www.truth-out.org/opinion/item/38360-trump-in-the-white-house-an-interview-with-noam-chomsky on 14 November 2016. Then published in the book Optimism over Despair in 2017, page 125 (ISBN 9780241981979).
Quotes 2010s, 2016
Context: One of the great achievements of the doctrinal system has been to divert anger from the corporate sector to the government that implements the programs that the corporate sector designs, such as the highly protectionist corporate/investor rights agreements that are uniformly mis-described as "free trade agreements" in the media and commentary. With all its flaws, the government is, to some extent, under popular influence and control, unlike the corporate sector. It is highly advantageous for the business world to foster hatred for pointy-headed government bureaucrats and to drive out of people's minds the subversive idea that the government might become an instrument of popular will, a government of, by and for the people.

"The Night," l. 49.
Silex Scintillans (1655)
Context: There is in God — some say —
A deep, but dazzling darkness; as men here
Say it is late and dusky, because they
See not all clear.
O for that Night! where I in Him
Might live invisible and dim!

The Saviors of God (1923)
Context: The essence of our God is obscure. It ripens continuously; perhaps victory is strenghened with our every valorous deed, but perhaps even all these agonizing struggles toward deliverance and victory are inferior to the nature of divinity.
Whatever it might be, we fight on without certainty, and our virtue, uncertain of any rewards, acquires a profound nobility.