Letter to Leopold Mozart (Mannheim, 2 February 1778), from The letters of Wolfgang Amadeus Mozart, 1769-1791, translated, from the collection of Ludwig Nohl, by Lady [Grace] Wallace (Oxford University Press, 1865, digitized 2006) vol. I, # 91 (p. 164) http://books.google.com/books?vid=0SGwLiCNxu7qZ5ch&id=KEgBAAAAQAAJ&printsec=titlepage&dq=%22The+letters+of+Wolfgang+Amadeus+Mozart,+1769-1791%22&hl=en#PRA1-PA164,M1
Quotes about mode
A collection of quotes on the topic of mode, other, use, being.
Quotes about mode
“Art is the most effective mode of communications that exists.”
Abraham Lincoln: Proclamation of a Day of Fasting (12 August 1861) http://www.historyplace.com/lincoln/proc-3.htm
1860s
Quoted at Vision '65 "New Challenges for Human Communications" (21-23 October 1965) and published in v 65: New Challenges for human communications, Volume 4, International Center for the Typographic Arts, Southern Illinois University (1965), p. 221
Response to request from a church organization of New York, on refusing to proclaim a national day of fasting and prayer, in relation to an outbreak of cholera. Correspondence 4:447 (1832); quoted in A Subaltern's Furlough : Descriptive of Scenes in Various Parts of the United States, Upper and Lower Canada, New Brunswick and Nova Scotia during the Summer and Autumn of 1832 (1833) by Edward Thomas Coke, Ch. 9, p. 145 http://memory.loc.gov/cgi-bin/query/r?ammem/lhbtn:@field(DOCID+@lit(lhbtn0265adiv14))
1830s
Context: While I concur with the Synod in the efficacy of prayer, and in the hope that our country may be preserved from the attacks of pestilence "and that the judgments now abroad in the earth may be sanctified to the nations," I am constrained to decline the designation of any period or mode as proper for the public manifestation of this reliance. I could not do otherwise without transcending the limits prescribed by the Constitution for the President and without feeling that I might in some degree disturb the security which religion nowadays enjoys in this country in its complete separation from the political concerns of the General Government.
Source: Election address; letter to the Lord Lieutenant of Ireland, the Duke of Marlborough (8 March 1880), quoted in The Times (9 March 1880), p. 8
Christopher Callahan (October 2000), Music in Medieval Medical Practice: Speculations and Certainties https://symposium.music.org/index.php/40/item/2168-music-in-medieval-medical-practice-speculations-and-certainties#16
De Institutione Musica
“Falsehood has an infinity of combinations, but truth has only one mode of being.”
Preface to ' (1859).
Source: A Contribution to the Critique of Political Economy
Context: In the social production of their life, men enter into definite relations that are indispensable and independent of their will; these relations of production correspond to a definite stage of development of their material forces of production. The sum total of these relations of production constitutes the economic structure of society — the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life determines the social, political and intellectual life process in general. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness. [Es ist nicht das Bewußtsein der Menschen, das ihr Sein, sondern umgekehrt ihr gesellschaftliches Sein, das ihr Bewusstsein bestimmt. ] At a certain stage of their development, the material productive forces in society come in conflict with the existing relations of production, or — what is but a legal expression for the same thing — with the property relations within which they have been at work before. From forms of development of the productive forces these relations turn into fetters. Then begins an epoch of social revolution. With the change of the economic foundation the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic — in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we can not judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever disappears before all the productive forces for which there is room in it have been developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore, mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, we will always find that the task itself arises only when the material conditions necessary for its solution already exist or are at least in the process of formation. In broad outlines we can designate the Asiatic, the ancient, the feudal, and the modern bourgeois modes of production as so many progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production — antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individuals; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation constitutes, therefore, the closing chapter of the prehistoric stage of human society.
“Art is the most intense mode of individualism that the world has known.”
Source: The Soul of Man Under Socialism
Source: Regards sur le monde actuel [Reflections on the World Today] (1931), pp. 158-159
1860s, Proclamation of Amnesty and Reconstruction (1863)
Paris 1923
As quoted by Marius de Zayas, in 'The Arts', New York, May 1923
Quotes, 1920's, "Picasso Speaks," 1923
Quote, 1937; in Gabo's letter to Herbert Read; cited in: Cyril Connolly (1944) Horizon: a review of literature and art. Vol 9-10. p. 58
1936 - 1977
Section 167
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel
Reverence for Life (1969)
Source: The Homeless Mind: Modernization and Consciousness (1973), pp. 55-56
Talked about changes in career after marriage http://www.hindustantimes.com/bollywood/i-feel-restless-when-i-m-not-singing-want-to-work-24-7-shreya-ghoshal/story-hAKs3O9xVa8bQXvZvKpXIP.html
The Nice and the Good (1968), ch. 22.
As quoted in The Guitar Handbook (2002) by Ralph Denyer, p. 102
Other
Concepts
“Light propagates and spreads not only directly, through refraction, and reflection, but also by a fourth mode, diffraction.”
Lumen propagatur seu diffunditur non solum Directe, Refracte, ac Reflexe, sed etiam alio quodam quarto modo, Diffracte.
Physico-mathesis de lumine, coloribus, et iride, aliisque adnexis libri duo: opus posthumum, published in Bologna (1665), http://books.google.com/books?id=FzYVAAAAQAAJ&printsec=frontcover&source=gbs_summary_r&cad=0#PPP27,M1 Proposition I.
Letter to Pavel Vasilyevich Annenkov, (28 December 1846), Rue d'Orleans, 42, Faubourg Namur, Marx Engels Collected Works Vol. 38, p. 95; International Publishers (1975). First Published: in full in the French original in M.M. Stasyulevich i yego sovremenniki v ikh perepiske, Vol. III, 1912
“A thing is, according to the mode in which one looks at it.”
De Profundis (1897)
Source: The Postmodern Condition: A Report on Knowledge (1977), p.37
Letter to Pope Gregory XV (20 April 1623).
Sir Charles Petrie (ed.), The Letters...of King Charles I (1935), p. 16.
2016, News Conference With Chancellor Angela Merkel of Germany (November 2016)
Confessions of Jean-Jacques Rousseau (1765-1770; published 1782), On the musicians of the Ospedale della Pieta (book VII)
1780s, The Newburgh Address (1783)
1920s, Marriage and Morals (1929)
Friedrich Schleiermacher, A Critical Essay on the Gospel of St. Luke https://archive.org/details/gospelofstluke00schluoft, 1825, pp. 185–186
Source: 1920s, "Picasso Speaks" (1923), p. 391.
As translated in The Ante-Nicene Fathers (1886) edited by Alexander Roberts and James Donaldson, Vol. 7, p. 320 http://books.google.com/books?id=ko0sAAAAYAAJ&pg=PA320
Variant translation: When I, Constantine Augustus, as well as I Licinius Augustus fortunately met near Mediolanurn [Milan], and were considering everything that pertained to the public welfare and security, we thought —, among other things which we saw would be for the good of many, those regulations pertaining to the reverence of the Divinity ought certainly to be made first, so that we might grant to the Christians and others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule. And thus by this wholesome counsel and most upright provision we thought to arrange that no one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, or of that religion which he should think best for himself, so that the Supreme Deity, to whose worship we freely yield our hearts, may show in all things His usual favor and benevolence. Therefore, your Worship should know that it has pleased us to remove all conditions whatsoever, which were in the rescripts formerly given to you officially, concerning the Christians and now any one of these who wishes to observe Christian religion may do so freely and openly, without molestation. We thought it fit to commend these things most fully to your care that you may know that we have given to those Christians free and unrestricted opportunity of religious worship. When you see that this has been granted to them by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made we that we may not seem to detract from any dignity or any religion.
As translated in The Early Christian Persecutions (1897) by Dana Carleton Munro http://books.google.com/books?id=eoQTAAAAIAAJ&pg=PA29
Edict of Milan (313)
Context: When we, Constantine and Licinius, emperors, had an interview at Milan, and conferred together with respect to the good and security of the commonweal, it seemed to us that, amongst those things that are profitable to mankind in general, the reverence paid to the Divinity merited our first and chief attention, and that it was proper that the Christians and all others should have liberty to follow that mode of religion which to each of them appeared best; so that that God, who is seated in heaven, might be benign and propitious to us, and to every one under our government. And therefore we judged it a salutary measure, and one highly consonant to right reason, that no man should be denied leave of attaching himself to the rites of the Christians, or to whatever other religion his mind directed him, that thus the supreme Divinity, to whose worship we freely devote ourselves, might continue to vouchsafe His favour and beneficence to us. And accordingly we give you to know that, without regard to any provisos in our former orders to you concerning the Christians, all who choose that religion are to be permitted, freely and absolutely, to remain in it, and not to be disturbed any ways, or molested. And we thought fit to be thus special in the things committed to your charge, that you might understand that the indulgence which we have granted in matters of religion to the Christians is ample and unconditional; and perceive at the same time that the open and free exercise of their respective religions is granted to all others, as well as to the Christians. For it befits the well-ordered state and the tranquillity of our times that each individual be allowed, according to his own choice, to worship the Divinity; and we mean not to derogate aught from the honour due to any religion or its votaries.
Translation of his defense testimony at his 1999 trial http://web.archive.org/20020203190623/www.geocities.com/kurdifi/ocelan.html.
Context: Every ideology and mode of belief can, if true, implement itself by using the resources of technology and above all those of the media without having to resort to violence. In other words, violence has become unnecessary. In fact things have got to the point where violence cannot be afforded. The rich variety of institutions and practices the democratic system offers is built on this social and scientific-technological development, and whatever problem it tackles, it offers a certain solution. It itself is the solution.
To go through the examples, the solution to religious wars is secularism. Here the standard and the implementation involve taking the approach that everyone is free to follow their religious beliefs and democratic criteria will apply to all of them. Democracy offers definite freedom of belief and this is the antidote to religious wars.
Again the same applies to the fields of thought and ideology. There is freedom of thought and conviction. It is allowed to work as one wants and implement one's beliefs as long as one does not infringe the rights of others in this respect. This also applies to political ideas and their expression in the form of parties. As long as it adheres to the democratic system and its state structure, every party can offer a solution without resorting to violence. There is no question here of either imposing a religion by force or breaking and shattering the structure of the state. Religion, thought and the parties based on them know to meet the standards of the democratic system of the state because they are based on them. If they don't know how to do this, then democracy gets the right to defend itself.
It is clear here that regardless of the social group they are based on (which might be a nation or an ethnic or religious group), beliefs, ideas and the parties through which they are expressed cannot, in the name of these beliefs and ideas, force the limits on which the state is based. There is no need for this, because it will render the problem they claim to be solving even worse. Consequently, there is no need for it, and, in any case, there are solutions within the system. These are the democratic rights of those groups. They are their freedoms of belief and thought. They are the parties. They are all types of coalitions. In the area of language and culture, the democratic solution is even more striking. This is the area where the greatest successes have been achieved. Because the intermingling of language and culture, these values that many national groups have assimilated together for centuries, do not want to separate and get weak and monotonous, but prefer to stay together to get enriched and achieve variety, strength and life. And the school and laboratory for this is democracy and its implementation with conviction.
Democracy is almost a garden of language and culture. The most developed and powerful principles of our day once again express this clearly. All European countries and North America are clear proofs of it. The attempt to suppress new religious, linguistic, cultural, intellectual and political developments during past centuries was the cause of all major wars, and resistance against suppression gave to wars which could be seen as understandable. Particularly in European countries this experience led to the development of a determined democracy in the wake of all these wars and led to the supremacy of the West. Western civilisation can, in this sense, be termed democratic civilisation. The democratic system is at least as important as scientific and technological superiority. Feeding off each other, they both became strong and achieved the status of world civilisation.
At the Root (1918)
Non-Fiction
Context: Man's respect for the imponderables varies according to his mental constitution and environment. Through certain modes of thought and training it can be elevated tremendously, yet there is always a limit. The man or nation of high culture may acknowledge to great lengths the restraints imposed by conventions and honour, but beyond a certain point primitive will or desire cannot be curbed. Denied anything ardently desired, the individual or state will argue and parley just so long — then, if the impelling motive be sufficiently great, will cast aside every rule and break down every acquired inhibition, plunging viciously after the object wished; all the more fantastically savage because of previous repression.
As quoted in A life of Linnaeus https://archive.org/stream/lifeoflinnaeus00brigiala#page/122/mode/2up/search/blessed (1858), by J. Van Voorst & Cecilia Lucy Brightwell, London. p. 123.: I render thanks to the Almighty, who has ordered my lot so that I live at this day; and live, too, happier than the King of Persia. I think myself thus blessed because in this academic garden I am principal. This is my Rhodus, or, rather, my Elysium; here I enjoy the spoils of the East and the West, and, if I mistake not, that which far excels in beauty the garments of the Babylonians and the porcelain of China. Here I behold myself the might and wisdom of the Great Creator, in the works by which He reveals Himself, and show them unto others."
Context: I thank Providence who has guided my destinies, that I now live; nay, that I live happier than a king of Persia. You know, fathers and fellow-citizens, that I am wholly occupied with this academical garden; that it is my Rhodus, or rather my Elysium. There I possess all the spoils of the east and the west which I wished for; and which, in my belief, are far more precious than the silken garments of the Babylonians, and the porcelain vases of the Chinese. There I receive and convey instruction. There I admire the wisdom of the Creator, which manifests itself in so many various modes, and demonstrate it to others.
Autobiography (1936; 1949; 1958)
Preface to the First Edition, Capital Volume 1, Peinguin Classics edition 1976.
Das Kapital (Buch I) (1867)
Volume 1, Chapter 2 "Of the Union and Internal Prosperity of the Roman Empire, in the Age of the Antonines" http://www.ccel.org/ccel/gibbon/decline/files/volume1/chap2.htm. The portion regarding the views of the religions of the time taken by various constituencies has been misreported as Gibbon's own assessment of religion generally. See Paul F. Boller, John George, They Never Said It: A Book of Fake Quotes, Misquotes, and Misleading Attributions (1990), pp. 34–35.
The bold text has been misattributed to Lucretius and Seneca the Younger.
The Decline And Fall Of The Roman Empire (1776)
Source: The Decline and Fall of the Roman Empire
Context: The various modes of worship, which prevailed in the Roman world, were all considered by the people, as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful. And thus toleration produced not only mutual indulgence, but even religious concord.
Context: The policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and by the habits of the superstitious, part of their subjects. The various modes of worship, which prevailed in the Roman world, were all considered by the people, as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful. And thus toleration produced not only mutual indulgence, but even religious concord.
The superstition of the people was not embittered by any mixture of theological rancour; nor was it confined by the chains of any speculative system. The devout polytheist, though fondly attached to his national rites, admitted with implicit faith the different religions of the earth. Fear, gratitude, and curiosity, a dream or an omen, a singular disorder, or a distant journey, perpetually disposed him to multiply the articles of his belief, and to enlarge the list of his protectors. The thin texture of the Pagan mythology was interwoven with various but not discordant materials.
“premature design commitment is a design failure mode”
Lean Software Development: An Agile Toolkit: An Agile Toolkit
“What is it with you, sex, and modes of transportation?”
Source: Reflected in You
“Irony - The modern mode: either the devil’s mark or the snorkel of sanity.”
Source: Flaubert's Parrot
Source: Sexuality and the Psychology of Love
1 St. Tr. (N. S.) 162.
Trial of Sir Francis Burdett (King v. Burdett) (1820)
The Naked Communist (1958)
Talcott Parsons (1968) "Systems Analysis: Social Systems" in: David L. Sills ed. International Encyclopedia of the Social Sciences. p. 472
Chap. V
The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African (1789)
Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book V, Chapter V, Sec. 6
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 238.
you don't see electrons, gravity, or black holes either
Source: Wonderful Life (1989), p. 279
“Phenomenology is dialectic in ear-mode – a massive and decentralized quest for roots, for ground.”
Source: 1980s, Laws of Media: The New Science (with Eric McLuhan) (1988), p. 62
Source: Europe on the Move: War and Population Changes, 1917-1947, 1948, p. 3
Source: Du mode d'existence des object technique (1958), p. 1 (http://www.academia.edu/4184556)
Reflections on the Motive Power of Heat (1824)
Review http://www.reelviews.net/movies/g/goldeneye.html of GoldenEye (1995).
Three star reviews
Other
"The Songun-based revolutionary line is a great revolutionary line of our era and an ever-victorious banner of our revolution", address to the senior officials of the Central Committee of the Worker's Party (29 January 2003)
Speech http://teachingamericanhistory.org/library/document/the-nations-problem/
Bharatiya Pratinidhi Sabha Session, Indore – September, 7-8, 1968
Quotes from ataljee.org
1960s, I am Prepared to Die (1964)
Quoted by Kalu Ogbaa, Understanding Things Fall Apart (1999), Greenwood Press, ISBN 978-0-313-30294-7.
Source: The Structure of Evolutionary Theory (2002), p. 778
Form in Modern Poetry(1932)
On the Agriculture of England (1840)
Page. 70.
Islam at the Crossroads (1934)
Linus Torvalds - Google+, Torvalds, Linus, 2013-06-23, 2013-10-12 https://plus.google.com/+LinusTorvalds/posts/e4vnEUdB5kn,
2010s, 2013