Quotes about movement

page 17

Resignation announcement (17 July 1959)

Das Ressentiment im Aufbau der Moralen (1912)

[Guha, Ramachandra, Captive ideologues, http://ramachandraguha.in/archives/history-beyond-marxism-and-hindutva-the-telegraph.html, The Telegraph, July 26, 2014]

Source: The Cybernetic Sculpture of Tsai Wen-Ying, 1989, p. 67

On her motivation to write a renowned song, "I Am Woman"
Chicago Tribune interview (March 2013)

2010s, The Truth About Putin (2018)

Speech https://api.parliament.uk/historic-hansard/commons/1935/oct/24/international-situation in the House of Commons (24 October 1935)
The 1930s

Property (1935)

1820s, Signs of the Times (1829)

Wonder Boys (1995)

2010s, Yemen’s Unfinished Revolution, 2011

Boccioni is referring in this quote to the 'Manifesto of Futurist Painters' of 1910, and its core Futurist concept of dynamic sensation; p. 47.
1912, Les exposants au public', 1912

Source: Christ and Culture (1951), p. 56

Source: Urban renewal and social conflict in Paris, 1972, p. 93

2000s, 2006, State of the Union (January 2006)

About the new modal style. Interviewed by The Jazz Review, 1958; Quotes in Paul Maher, ‎Michael K. Dorr (2009) Miles on Miles: Interviews and Encounters with Miles Davis, p. 18.
1950s

The Humanities of Diet

Thanking to Libyan Administration and the country, during his final speech, (January 2011). http://www.al-bab.com/arab/docs/tunisia/ben_ali_speech_10012011.htm.

Speech in the House of Commons http://hansard.millbanksystems.com/commons/1914/jul/23/finance-bill on the day the Austrian ultimatum was sent to Serbia (23 July 1914); The "neighbour" mentioned is Germany.
Chancellor of the Exchequer

Basil Cardinal Hume, From a homily on October 2, 1998, at a Mass of thanksgiving in London to mark the 70th anniversary of the founding of Opus Dei.

Page 17.
New Age Politics: Our Only Real Alternative (2015)

version in original Dutch (citaat van Breitner's brief, in het Nederlands:) De Dam is het middenpunt van beweging in onzen stad [Amsterdam].
Quote of Breitner, after 1886; as cited in 'The Hofland Collection, from Jongkind to Mondriaan', Christies Sale Cat. https://www.christies.com/PDF/catalog/2014/AMS3060_SaleCat.pdf, p. 102
undated quotes

Dune Genesis (1980)

Abstract Expressionist Painting in America, W.C, Seitz, Cambridge Massachusetts, 1983, p. 39: Statement concerning his painting 'Threading Light'
1950's

[Kopan, Tal, Black senators eye future generation, https://www.politico.com/story/2014/02/black-senators-meeting-tim-scott-103928, 21 August 2018, Politico, February 26, 2014]
2014

"Vegetarianism" (2000), from his website http://www.vegsource.com/berry/veg.html.

Introduction to "The Red Paper On Scotland", 1975.

Book I, Ch. 5: The Hidden Terror
You Can't Go Home Again (1940)

Source: Life, the Truth, and Being Free (2010), p. 120

Source: Strategic Action for Animals (2008), p. 17

White Liberals: We’re Not Racist (August 29, 2016)

Moses and Monotheism (1938)
1930s

Quote of Gabo, as cited in: Simon Wilson (1991), Tate Gallery: An Illustrated Companion, Tate Gallery, London, revised edition. p. 146
undated

Source: The Romantic Generation (1995), Ch. 6 : Chopin: Virtuosity Transformed

Source: 1950's, In: Reminiscence and Reverie, 1951, pp. 45, 46

"Has Market Fundamentalism Had Its Day?," The Independent (2008-03-20).

1911 - 1940, Notes on Painting - Edward Hopper (1933)

Pagan Power in Modern Europe (1999)

Dealing with the backlash against intelligent design
2004-04-14
http://www.designinference.com/documents/2004.04.Backlash.htm
2011-10-23, also published in [William A. (ed.), Dembski, Darwin's nemesis: Phillip Johnson and the intelligent design movement, 2006, InterVarsity Press, Downers Grove, Ill., 9780830828364, [BT1220.D28, 2006], 2005033144]
2000s

Sapiens: A Brief History of Humankind

Source: A History of Experimental Psychology, 1929, p. ix; As cited in: Baldwin R. Hergenhahn (2008). An Introduction to the History of Psychology. p. 5

The Hindu, "1947, first-hand ", Sunday, Aug 15, 2004 Available Online http://www.hinduonnet.com/mag/2004/08/15/stories/2004081500530300.htm
2000s

Ibid.
"The Ends of Zionism: Racism and the Palestinian Struggle"

"On China's State-Sponsored Amnesia"

Interview with Oriana Fallaci (2 December 1979), Corriere della Sera
Interviews

Source: Revolutionary Suicide (1973), p. 5

Man in the Modern Age (1933)
Context: When the titanic apparatus of the mass-order has been consolidated, the individual has to serve it, and must from time to time combine with his fellows in order to renovate it. If he wants to make his livelihood by intellectual activity, he will find it very difficult to do this except by satisfying the needs of the many. He must give currency to something that will please the crowd. They seek satisfaction in the pleasures of the table, eroticism, self-assertion; they find no joy in life if one of these gratifications be curtailed. They also desire some means of self-knowledge. They desire to be led in such as way that they can fancy themselves leaders. Without wishing to be free, they would fain be accounted free. One who would please their taste must produce what is really average and commonplace, though not frankly styled such; must glorify or at least justify something as universally human. Whatever is beyond their understanding is uncongenial to them.
One who would influence the masses must have recourse to the art of advertisement. The clamour of puffery is to-day requisite even for an intellectual movement. The days of quiet and unpretentious activity seem over and done with. You must keep yourself in the public eye, give lectures, make speeches, arouse a sensation. Yet the mass-apparatus lacks true greatness of representation, lacks solemnity. <!-- pp. 43 - 44

4 January 2014.
A9 TV addresses, 2014
Context: The system of the Mahdi is not a movement that is in a hurry. The system of the Mahdi is not going towards a certain point. Incidents come towards the system of the Mahdi. 2015 will be a year of disasters; 2016 will be the year of disasters as well and so will the year 2017 but eventually they will have to accept what they have resisted. The goal of God will eventually come to fruition.

Source: In Praise of Philosophy (1963), p. 5
Context: Even those who have desired to work out a completely positive philosophy have been philosophers only to the extent that, at the same time, they have refused the right to install themselves in absolute knowledge. They taught not this knowledge, but its becoming in us, not the absolute but, at most, our absolute relation to it, as Kierkegaard said. What makes a philosopher is the movement which leads back without ceasing from knowledge to ignorance, from ignorance to knowledge, and a kind of rest in this movement.

The Analects, The Doctrine of the Mean
Context: To entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial; this is how it contains all things. High and brilliant; this is how it overspreads all things. Reaching far and continuing long; this is how it perfects all things. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.

Interviewedby Lee Clayton, "Welcome into Pelé's World" in Daily Mail [England] (27 May 2006)
Context: Bobby Moore — he defended like a lord. Let me tell you about this man. When I played, I would face up to a defender, I would beat him with my eyes, send him the wrong way; I would look one way and then go the other. Defenders would just kick me in frustration. They would foul me because they couldn't stop me, or because I would confuse them with my movement. I would move my eyes, my legs or my body, but not always the ball. They would follow my move, but not Bobby, not ever. He would watch the ball, he would ignore my eyes and my movement and then, when he was ready and his balance was right, he would take the ball, always hard, always fair. He was a gentleman and an incredible footballer.

2010s, 2010
Context: So it's the same thing over and over and over and over again with these people, and we cannot allow them to crawl under another rock and subvert the Constitution through evolution anymore. It is time to expose them. And either agree with them and say, yes, that's what America needs to be, a socialist progressive state. Or expose it and exterminate. Exterminate the thought of the progressive movement. Don't allow it to fester anymore.

Section 7
The True Believer (1951), Part One: The Appeal of Mass Movements
Context: There is a fundamental difference between the appeal of a mass movement and the appeal of a practical organization. The practical organization offers opportunities for self-advancement, and its appeal is mainly to self-interest. On the other hand, a mass movement, particularly in its active, revivalist phase, appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self. A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.

Source: Testimony: its Posture in the Scientific World (1859), p. 7
Context: Just suppose for a moment that every fact reported to us by others were viewed in the light of the skeptical system, as to the fallaciousness of the senses and the tendency to self-deception. Should we not from that moment be at a stand-still in all the principal movements of our lives?

Source: The Complex Vision (1920), Chapter I
Context: One of the curious psychological facts, in connection with the various ways in which various minds function, is the fact that when in these days we seek to visualize, in some pictorial manner, our ultimate view of life, the images which are called up are geometrical or chemical rather than anthropomorphic. It is probable that even the most rational and logical among us as soon as he begins to philosophize at all is compelled by the necessity of things to form in the mind some vague pictorial representation answering to his conception of the universe.
Most minds see the universe of their mental conception as something quite different from the actual stellar universe upon which we all gaze. Even the most purely rational minds who find the universe in "pure thought" are driven against their rational will to visualize this "pure thought" and to give it body and form and shape and movement.

The Humanist interview (2012)
Context: Regarding the idea that the women’s movement is white and middle class — a fair share of the country is white and middle class. And certainly, there are racist white women. Certainly, there are sexist black men. All those things are true. But the other thing that’s never said is that black women are much more likely to support feminist issues than white women. It makes sense because they’re much more likely to be on the paid labor force than white women. And if you’ve experienced discrimination for one reason, you’re probably more likely to recognize it for another reason.

Source: The Monkey Grammarian (1974), Ch. 4
Context: Since movement is a metaphor for change, the best thing will be to say: nonchange is (always) change. It would appear that I have finally arrived at the desired disequilibrium. Nonetheless, change is not the primordial, original word that I am searching for: it is a form of becoming. When becoming is substituted for change, the relation between the two terms is altered, so that I am obliged to replace nonchange by permanence, which is a metaphor for fixity, as becoming is for coming-to-be, which in turn is a metaphor for time in all its ceaseless transformations…. There is no beginning, no original word: each one is a metaphor for another word which is a metaphor for yet another, and so on. All of them are translations of translations. A transparency in which the obverse is the reverse: fixity is always momentary.
I begin all over again: if it does not make sense to say that fixity is always momentary, the same may not be true if I say that it never is.

A Principled Leader (2004)
Context: I was a history major at Bowdoin and as I looked at different movements in different stages in history, it was clear to me that it was important to have some segments of any particular group work within the system. These people could bring an enlightened view or a different set of perspectives. I thought to work totally outside the system was destructive and counter-productive in the long term. … what I think was unique about Bowdoin — and maybe it was the size of the school and its environment — is that you couldn’t isolate yourself. We had real discourse, real debate on the issues. At the same time, there was also respect. As a result, people saw you on a personal level, not just as a representative of a certain group or of certain ideas. And I think that was quite important.

Source: My Double Life (1907), Ch. 33 <!-- p. 362 -->
Context: I am so superstitious that if I had arrived when there was no sunshine I should have been wretched and most anxious until after my first performance. It is a perfect torture to be superstitious to this degree, and, unfortunately for me, I am ten times more so now than I was in those days, for besides the superstitions of my own country, I have, thanks to my travels, added to my stock all the superstitions of other countries. I know them all now, and in any critical moment of my life, they all rise up in armed legions for or against me. I cannot walk a single step or make any movement or gesture, sit down, go out, look at the sky or ground, without feeling some reason for hope or despair, until at last, exasperated by the trammels put upon my actions by my thought, I defy all superstitions and just act as I want to act.

Adam Bede (1859)
Context: These fellow-mortals, every one, must be accepted as they are: you can neither straighten their noses, nor brighten their wit, nor rectify their dispositions; and it is these people — amongst whom your life is passed — that it is needful you should tolerate, pity, and love: it is these more or less ugly, stupid, inconsistent people whose movements of goodness you should be able to admire — for whom you should cherish all possible hopes, all possible patience. And I would not, even if I had the choice, be the clever novelist who could create a world so much better than this, in which we get up in the morning to do our daily work, that you would be likely to turn a harder, colder eye on the dusty streets and the common green fields — on the real breathing men and women, who can be chilled by your indifference or injured by your prejudice; who can be cheered and helped onward by your fellow-feeling, your forbearance, your outspoken, brave justice.
So I am content to tell my simple story, without trying to make things seem better than they were; dreading nothing, indeed, but falsity, which, in spite of one's best efforts, there is reason to dread. Falsehood is so easy, truth so difficult. The pencil is conscious of a delightful facility in drawing a griffin — the longer the claws, and the larger the wings, the better; but that marvellous facility which we mistook for genius is apt to forsake us when we want to draw a real unexaggerated lion. Examine your words well, and you will find that even when you have no motive to be false, it is a very hard thing to say the exact truth, even about your own immediate feelings — much harder than to say something fine about them which is not the exact truth.

Orbit interview (2002)
Context: I maintain contacts with researchers in dozens of fields, both for fun and to keep up. In fact, any well-read citizen can stay reasonably current nowadays, by reading any of the popular science magazines that describe remarkable advances every week, in terms non-specialists can understand. The advance of human knowledge has become — at long last — a vividly enjoyable spectator sport! And a growing movement toward amateur science shows there is room for participants at every level.

De Abaitua interview (1998)
Context: I have a more fractal way of working, if you like, it is more like the way most people’s minds actually work. They don’t work in any linear way. When your mind wanders if you ever pay attention to some of the paths it takes, you generally find it’s these paths of association that can link all over the place. …The movements of the mind don’t follow any linear pattern, they can’t be explained with a mechanistic, clockwork view. You could find quantum models of how the mind works that might fit.

Introduction to Absurd Drama (1965) http://www.samuel-beckett.net/AbsurdEsslin.html
Context: The "Theatre of the Absurd" has become a catch-phrase, much used and much abused. What does it stand for? And how can such a label be justified? Perhaps it will be best to attempt to answer the second question first. There is no organised movement, no school of artists, who claim the label for themselves. A good many playwrights who have been classed under this label, when asked if they belong to the Theatre of the Absurd, will indigniantly reply that they belong to no such movement — and quite rightly so. For each of the playwrights concerned seeks to express no more and no less his own personal vision of the world.
Yet critical concepts of this kind are useful when new modes of expression, new conventions of art arise.

36
Golden Sayings of Epictetus

Ce que je crois (1987) [What I Believe] translated by Geoffrey W. Bromiley (1989), p. 140
Context: This is why there is such an incredible stress on information in our schools.
The important thing is to prepare young people to enter the world of information, able to handle computers, but knowing only the reasoning, the language, the combinations, and the connections between computers.
This movement is invading the whole intellectual domain and also that of conscience. … What is at issue here is evaluating the danger of what might happen to our humanity in the present half-century, and distinguishing between what we want to keep and what we are ready to lose, between what we can welcome as legitimate human development and what we should reject with our last ounce of strength as dehumanization. I cannot think that choices of this kind are unimportant.

The Plan of Delano (1965)
Context: This is the beginning of a social movement in fact and not in pronouncements. We seek our basic, God-given rights as human beings. Because we have suffered — and are not afraid to suffer — in order to survive, we are ready to give up everything, even our lives, in our fight for social justice. We shall do it without violence because that is our destiny. To the ranchers, and to all those who opposes, we say, in the words of Benito Juárez: "El respeto al derecho ajeno es la paz." [Respect for another's right is the meaning of peace. ]

Black Boy (1945)

No. 29
The Federalist Papers (1787–1788)
Context: A tolerable expertness in military movements is a business that requires time and practice. It is not a day, or even a week, that will suffice for the attainment of it. To oblige the great body of the yeomanry, and of the other classes of the citizens, to be under arms for the purpose of going through military exercises and evolutions, as often as might be necessary to acquire the degree of perfection which would entitle them to the character of a well-regulated militia, would be a real grievance to the people, and a serious public inconvenience and loss. It would form an annual deduction from the productive labor of the country, to an amount which, calculating upon the present numbers of the people, would not fall far short of the whole expense of the civil establishments of all the States. To attempt a thing which would abridge the mass of labor and industry to so considerable an extent, would be unwise: and the experiment, if made, could not succeed, because it would not long be endured. Little more can reasonably be aimed at, with respect to the people at large, than to have them properly armed and equipped; and in order to see that this be not neglected, it will be necessary to assemble them once or twice in the course of a year.

A Declaration of the Independence of Cyberspace (1996)
Context: You claim there are problems among us that you need to solve. You use this claim as an excuse to invade our precincts. Many of these problems don't exist. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We are forming our own Social Contract. This governance will arise according to the conditions of our world, not yours. Our world is different.
Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.
We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.
We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

http://www.paulglover.org/occupy.html (preamble to “Occupy Philly: A Green Agenda”) 2011-11-12
Context: “The following proposals are offered to the Occupy movement, to restore this American republic to control by its full electorate; to free its markets for the employment and enjoyment of all workers; to transfer control of money to its public and to establish responsible banking; to secure homes from seizure; to assure quality education and medical care for all; to refresh America's soil, water and air for the health of endless generations; and to rebuild its cities toward balance with nature.”

Vol. XI, p. 242
Posthumous publications, The Collected Works
Context: When death comes, it does not ask your permission; it comes and takes you; it destroys you on the spot. In the same way, can you totally drop hate, envy, pride of possession, attachment to beliefs, to opinions, to ideas, to a particular way of thinking? Can you drop all that in an instant? There is no “how to drop it”, because that is only another form of continuity. To drop opinion, belief, attachment, greed, or envy is to die — to die every day, every moment. If there is the coming to an end of all ambition from moment to moment, then you will know the extraordinary state of being nothing, of coming to the abyss of an eternal movement, as it were, and dropping over the edge — which is death. I want to know all about death, because death may be reality; it may be what we call God — that most extraordinary something that lives and moves and yet has no beginning and no end.

Source: The Revolution of Nihilism: Warning to the West (1939), p. 4

"Reaching Global Zero" (8 March 2011) http://www.huffingtonpost.com/valerie-plame-wilson/nuclear-proliferation_b_832399.html
Context: Without doubt, terrorist groups are trying to buy, build or steal a bomb. Furthermore, there is enough highly-enriched uranium (HEU) in the world to build more than 100,000 weapons, and rogue individuals are selling technology on the black market. If terrorists get hold of HEU, they could not be prevented from smuggling it into a targeted city, building a bomb and exploding it.
To my mind, the only realistic solution to this danger is to lock down all nuclear materials and eliminate all nuclear weapons in all countries: Global Zero. I am now dedicated to achieving this goal as a leader of the Global Zero movement. This movement was launched in December 2008 in Paris by an international group of 100 current and former heads-of-state, national security officials, military commanders and business, civic and faith leaders — and in just two years has grown to 300 leaders and 400,000 citizens worldwide.
The group believes that whatever deterrent value nuclear weapons had in the Cold War is now outweighed by the dangers of proliferation and nuclear terrorism. Our international Global Zero Commission has developed a practical, step-by-step plan to eliminate all nuclear weapons through phased and verified reductions.
To build on the progress made to date, we need a worldwide public movement to make Global Zero an urgent global imperative — and to bring all nuclear weapons countries to the table to negotiate multilateral nuclear arms reductions for the first time in history.

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.

Section 7
The True Believer (1951), Part One: The Appeal of Mass Movements
Context: There is a fundamental difference between the appeal of a mass movement and the appeal of a practical organization. The practical organization offers opportunities for self-advancement, and its appeal is mainly to self-interest. On the other hand, a mass movement, particularly in its active, revivalist phase, appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self. A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.

6th Public Talk, Saanen (28 July 1970) 'The Mechanical Activity of Thought" in The Impossible Question (1972) Part I, Ch. 6
1970s
Context: The whole of Asia believes in reincarnation, in being reborn in another life. When you enquire what it is that is going to be born in the next life, you come up against difficulties. What is it? Yourself? What are you? a lot of words, a lot of opinions, attachments to your possessions, to your furniture, to your conditioning. Is all that, which you call the soul, going to be reborn in the next life? Reincarnation implies that what you are today determines what you will be again in the next life. Therefore behave! — not tomorrow, but today, because what you do today you are going to pay for in the next life. People who believe in reincarnation do not bother about behavior; t all; it is just a matter of belief, which has no value. Incarnate today, afresh not in the next life! Change it now completely, change with great passion, let the mind strip itself of everything, of every conditioning, every knowledge, of everything it thinks is "right" — empty it. Then you will know what dying means; and then you will know what love is. For love is not something of the past, of thought, of culture; it is not pleasure. A mind that has understood the whole movement of thought becomes extraordinarily quiet, absolutely silent. That silence is the beginning of the new.

The Walking Drum (1984)
Context: Up to a point a man’s life is shaped by environment, heredity, and movements and changes in the world about him; then there comes a time when it lies within his grasp to shape the clay of his life into the sort of thing he wishes to be. Only the weak blame parents, their race, their times, lack of good fortune, or the quirks of fate. Everyone has it within his power to say, this I am today, that I shall be tomorrow. The wish, however, must be implemented by deeds.

Ch. 46

Journal Intime (1882), Quotes used in the Introduction by Ward
Context: I am a spectator, so to speak, of the molecular whirlwind which men call individual life; I am conscious of an incessant metamorphosis, an irresistible movement of existence, which is going on within me — and this phenomenology of myself serves as a window opened upon the mystery of the world. I am, or rather my sensible consciousness is, concentrated upon this ideal standing-point, this invisible threshold, as it were, whence one hears the impetuous passage of time, rushing and foaming as it flows out into the changeless ocean of eternity. After all the bewildering distractions of life — after having drowned myself in a multiplicity of trifles and in the caprices of this fugitive existence, yet without ever attaining to self-intoxication or self-delusion — I come again upon the fathomless abyss, the silent and melancholy cavern, where dwell 'Die Mütter,' where sleeps that which neither lives nor dies, which has neither movement nor change, nor extension, nor form, and which lasts when all else passes away.

Progress In Religion (2000)
Context: In the time of Jesus and for many centuries afterwards, there was a free market in human bodies. The institution of slavery was based on the legal right of slave-owners to buy and sell their property in a free market. Only in the nineteenth century did the abolitionist movement, with Quakers and other religious believers in the lead, succeed in establishing the principle that the free market does not extend to human bodies. The human body is God's temple and not a commercial commodity. And now in the twenty-first century, for the sake of equity and human brotherhood, we must maintain the principle that the free market does not extend to human genes. Let us hope that we can reach a consensus on this question without fighting another civil war.

Preface.
The Fountain of Age (1993)
Context: What had really caused the women’s movement was the additional years of human life. At the turn of the century women’s life expectancy was forty-six; now it was nearly eighty. Our groping sense that we couldn’t live all those years in terms of motherhood alone was “the problem that had no name.” Realizing that it was not some freakish personal fault but our common problem as women had enabled us to take the first steps to change our lives.

1960s, How Long, Not Long (1965)
Context: Our whole campaign in Alabama has been centered around the right to vote. In focusing the attention of the nation and the world today on the flagrant denial of the right to vote, we are exposing the very origin, the root cause, of racial segregation in the Southland. Racial segregation as a way of life did not come about as a natural result of hatred between the races immediately after the Civil War. There were no laws segregating the races then. And as the noted historian, C. Vann Woodward, in his book, The Strange Career of Jim Crow, clearly points out, the segregation of the races was really a political stratagem employed by the emerging Bourbon interests in the South to keep the southern masses divided and southern labor the cheapest in the land. You see, it was a simple thing to keep the poor white masses working for near-starvation wages in the years that followed the Civil War. Why, if the poor white plantation or mill worker became dissatisfied with his low wages, the plantation or mill owner would merely threaten to fire him and hire former Negro slaves and pay him even less. Thus, the southern wage level was kept almost unbearably low. Toward the end of the Reconstruction era, something very significant happened. That is what was known as the Populist Movement. The leaders of this movement began awakening the poor white masses and the former Negro slaves to the fact that they were being fleeced by the emerging Bourbon interests. Not only that, but they began uniting the Negro and white masses into a voting bloc that threatened to drive the Bourbon interests from the command posts of political power in the South. To meet this threat, the southern aristocracy began immediately to engineer this development of a segregated society. I want you to follow me through here because this is very important to see the roots of racism and the denial of the right to vote. Through their control of mass media, they revised the doctrine of white supremacy. They saturated the thinking of the poor white masses with it, thus clouding their minds to the real issue involved in the Populist Movement. They then directed the placement on the books of the South of laws that made it a crime for Negroes and whites to come together as equals at any level. And that did it. That crippled and eventually destroyed the Populist Movement of the nineteenth century.

14 : Fudoshin
Ki Sayings (2003)
Context: True "fudoshin" is not a rigid, immobile state of mind, but the condition of stability, which comes from the most rapid movement. In other words, like the steadiness of a spinning top, the state of perfect spiritual and physical stability arises from movement, which continues infinitely and is so infinitely rapid that it is imperceptible.

Social Law in the Spiritual World (1904)
Context: No person can ever hope to gain an adequate idea of the religious movement which has been called by the name of Quakerism until he has discovered what is meant by the "Inner Light." It is the root principle of an important historic faith, and it deserves a careful examination.
The term "Inner Light" is older than Quakerism, and the idea which is thus named was not new when George Fox began to preach it. But this idea received a meaning and an emphasis from the Quakers which make it their own peculiar principle and their distinct contribution to religious thought.

The Humanist interview (2012)
Context: I think most social justice movements take the words that are used against them and make them good words. That’s partly how “black” came back into usage. Before we said “colored person,” or “Negro.” Then came “Black Power,” “Black Pride,” and “Black Is Beautiful” to make it a good word.
"Witch" was another word I remember reclaiming in the 1970s. There was a group called Women’s International Terrorist Conspiracy from Hell (WITCH). They all went down to Wall Street and hexed it. And Wall Street fell five points the next day; it was quite amazing! “Queer” and “gay” are other examples. … I think we all have the power to name ourselves. I try to call people what it is they wish to be called. But we can take the sting out of epithets and bad words by using them. Actually, I had done that earlier with “slut” because when I went back to Toledo, Ohio, which is where I was in high school and junior high school, I was on a radio show with a bunch of women. A man called up and called me “a slut from East Toledo,” which is doubly insulting because East Toledo is the wrong side of town. I thought, when I’d lived here I would have been devastated by this. But by this time I thought, you know, that’s a pretty good thing to be. I’m putting it on my tombstone: "Here lies the slut from East Toledo."

As quoted in Through Music to the Self : How to Appreciate and Experience Music Anew (1979) by Peter Michael Hamel, p. 18
Context: Elemental Music is never just music. It's bound up with movement, dance and speech, and so it is a form of music in which one must participate, in which one is involved not as a listener bust as a co-performer. It is pre-rational, has no over-all form, no architectonics, involves no set sequences, ostinati or minor rondo-forms. Elemental Music is earthy, natural, physical, capable of being learnt and experienced by anybody, child's play.... Elemental Music, word and movement, play, every-thing that awakens and develops the powers of the soul builds up the humus of the soul, the humus without which we face spiritual soil-erosion.... we face spiritual soil-erosion when man estranges himself from the elemental and loses his balance.

Saving Ourselves From Self-Destruction (2004)
Context: We must abandon the unworkable notion that it is morally reprehensible for some countries to pursue weapons of mass destruction yet morally acceptable for others to rely on them for security — and indeed to continue to refine their capacities and postulate plans for their use.
Similarly, we must abandon the traditional approach of defining security in terms of boundaries — city walls, border patrols, racial and religious groupings. The global community has become irreversibly interdependent, with the constant movement of people, ideas, goods and resources. In such a world, we must combat terrorism with an infectious security culture that crosses borders — an inclusive approach to security based on solidarity and the value of human life. In such a world, weapons of mass destruction have no place.

Teaching as a Subversive Activity (1969)
Context: Conventional "requirements" …are systems of prescriptions and proscriptions intended solely to limit the physical and intellectual movements of students — to "keep them in line, in sequence, in order," etc. They shift focus of attention from the learner (check [Goodwin] Watson again) to the "course." In the process, "requirements" violate virtually everything we know about learning because they comprise the matrix of an elaborate system of punishment, that in turn, comprise a threatening atmosphere in which positive learning cannot occur. The "requirements," indeed, force the teacher — and administrator — into the role of an authoritarian functionary whose primary task becomes that of enforcing the requirements rather than helping the learner to learn. The whole authority of the system is contingent upon the "requirements."

Nobel Peace prize acceptance speech (1985)
Context: I am convinced that today is a great and exciting day not only for the members of our international movement but also for all physicians on our planet, irrespective of their political and religious beliefs. For the first time in history, their selfless service for the cause of maintaining life on Earth is marked by the high Nobel Prize. True to the Hippocratic Oath, we cannot keep silent knowing what final epidemic-nuclear war — can bring to humankind. The bell of Hiroshima rings in our hearts not as a funeral knell, but as an alarm bell calling out to actions to protect life on our planet.
We were among the first to demolish the nuclear illusions that existed and to unveil the true face of nuclear weapons — the weapons of genocide. We warned the peoples and governments that medicine would be helpless to offer even minimal relief to the hundreds of millions of victims of nuclear war.
However, our contacts with patients inspire our faith in the human reason. Peoples are heedful of the voice of physicians who warn them of the danger and recommend the means of prevention.

Address on the Flag of India (22 July 1947), as recorded in the Constituent Assembly Of India Vol. IV http://parliamentofindia.nic.in/ls/debates/vol4p7.htm
Context: The Flag links up the past and the present. It is the legacy bequeathed to us by the architects of our liberty. Those who fought under this Flag are mainly responsible for the arrival of this great day of Independence for India. Pandit Jawaharlal has pointed out to you that it is not a day of joy unmixed with sorrow. The Congress fought for unity and liberty. The unity has been compromised; liberty too. I feel, has been compromised, unless we are able to face the tasks which now confront us with courage, strength and vision. What is essential to-day is to equip ourselves with new strength and with new character if these difficulties are to be overcome and if the country is to achieve the great ideal of unity and liberty which it fought for. Times are hard. Everywhere we are consumed by phantasies. Our minds are haunted by myths. The world is full of misunderstandings, suspicions and distrusts. In these difficult days it depends on us under what banner we fight.
Here we are Putting in the very centre the white, the white of the Sun's rays. The white means the path of light. There is darkness even at noon as some People have urged, but it is necessary for us to dissipate these clouds of darkness and control our conduct-by the ideal light, the light of truth, of transparent simplicity which is illustrated by the colour of white.
We cannot attain purity, we cannot gain our goal of truth, unless we walk in the path of virtue. The Asoka's wheel represents to us the wheel of the Law, the wheel Dharma. Truth can be gained only by the pursuit of the path of Dharma, by the practice of virtue. Truth,—Satya, Dharma —Virtue, these ought to be the controlling principles of all those who work under this Flag. It also tells us that the Dharma is something which is perpetually moving. If this country has suffered in the recent past, it is due to our resistance to change. There are ever so many challenges hurled at us and if we have not got the courage and the strength to move along with the times, we will be left behind. There are ever so many institutions which are worked into our social fabric like caste and untouchability. Unless these things are scrapped we cannot say that we either seek truth or practise virtue. This wheel which is a rotating thing, which is a perpetually revolving thing, indicates to us that there is death in stagnation. There is life in movement. Our Dharma is Sanatana, eternal, not in the sense that it is a fixed deposit but in the sense that it is perpetually changing. Its uninterrupted continuity is its Sanatana character. So even with regard to our social conditions it is essential for us to move forward.
The red, the orange, the Bhagwa colour, represents the spirit of renunciation. All forms of renunciation are to be embodied in Raja Dharma. Philosophers must be kings. Our leaders must be disinterested. They must be dedicated spirits. They must be people who are imbued with the spirit of renunciation which that saffron, colour has transmitted to us from the beginning of our history. That stands for the fact that the World belongs not to the wealthy, not to the prosperous but to the meek and the humble, the dedicated and the detached.
That spirit of detachment that spirit of renunciation is represented by the orange or the saffron colour and Mahatma Gandhi has embodied it for us in his life and the Congress has worked under his guidance and with his message. If we are not imbued with that spirit of renunciation in than difficult days, we will again go under.
The green is there, our relation to the soil, our relation to the plant life here, on which all other life depends. We must build our Paradise, here on this green earth. If we are to succeed in this enterprise, we must be guided by truth (white), practise virtue (wheel), adopt the method of self-control and renunciation (saffron). This flag tells us "Be ever alert, be ever on the move, go forward, work for a free, flexible, compassionate, decent, democratic society in which Christians, Sikhs, Muslims, Hindus, Buddhists will all find a safe shelter." Let us all unite under this banner and rededicate ourselves to the ideas our flag symbolizes.

John Williams, quoted from the E.T. the Extra-Terrestrial CD liner notes

quote in Fantin-Latour's letter to his English friend Edwin Edwards 14 April, 1866; as quoted by Colin B. Bailey, in The Annenberg Collection: Masterpieces of Impressionism and Post-impressionism, publish. Metropolitan Museum of Art, New York, 2009, p. 48

1990s, Why "Free Software" is better than "Open Source" (1998)
Context: We are not against the Open Source movement, but we don't want to be lumped in with them. We acknowledge that they have contributed to our community, but we created this community, and we want people to know this. We want people to associate our achievements with our values and our philosophy, not with theirs. We want to be heard, not obscured behind a group with different views. To prevent people from thinking we are part of them, we take pains to avoid using the word "open" to describe free software, or its contrary, "closed", in talking about non-free software.

Dreams http://www.gutenberg.org/dirs/etext97/jjdrm10.txt
Context: Human thought is not a firework, ever shooting off fresh forms and shapes as it burns; it is a tree, growing very slowly — you can watch it long and see no movement — very silently, unnoticed. It was planted in the world many thousand years ago, a tiny, sickly plant. And men guarded it and tended it, and gave up life and fame to aid its growth. In the hot days of their youth, they came to the gate of the garden and knocked, begging to be let in, and to be counted among the gardeners. And their young companions without called to them to come back, and play the man with bow and spear, and win sweet smiles from rosy lips, and take their part amid the feast, and dance, not stoop with wrinkled brows, at weaklings' work. And the passers by mocked them and called shame, and others cried out to stone them. And still they stayed there laboring, that the tree might grow a little, and they died and were forgotten.
And the tree grew fair and strong. The storms of ignorance passed over it, and harmed it not. The fierce fires of superstition soared around it; but men leaped into the flames and beat them back, perishing, and the tree grew. With the sweat of their brow have men nourished its green leaves. Their tears have moistened the earth about it. With their blood they have watered its roots.
The seasons have come and passed, and the tree has grown and flourished. And its branches have spread far and high, and ever fresh shoots are bursting forth, and ever new leaves unfolding to the light. But they are all part of the one tree — the tree that was planted on the first birthday of the human race. The stem that bears them springs from the gnarled old trunk that was green and soft when white-haired Time was a little child; the sap that feeds them is drawn up through the roots that twine and twist about the bones of the ages that are dead.

I Am A Dancer (1952)

An Interview with Alan Bean (1992)
Context: The movement of human beings off the planet out into the Universe; first the Moon, and then Mars, and then who knows where, is just beginning and there is nothing that can stop it. None of us know the timetable, none of us know whether it's going to happen rapidly or it's going to happen very slowly.
Eventually, as the centuries unfold, human beings will populate all these places and maybe a thousand years from now, or maybe it's two thousand or five thousand, there will be more human beings living off the Earth than live on it. Its just going to happen and we don't need to be anxious about it. We don't need to worry that next year they decide to cut the space station. If they cut the space station next year, I hope they don't, but if they did, it's not the end of the world. We're going to eventually have a wonderful space station. Eventually there are going to be cities in space. If Chicago had been founded a hundred years later, we wouldn't even know that now. I don't know when it was founded, but if it had been a hundred years later or a hundred years earlier, right now it wouldn't make any difference. It would probably look about the same. People would be just as happy doing the same things. That's the same way with space exploration. Maybe we don't go to Mars in my lifetime, maybe we don't even go till my grandkids lifetime. That's okay. Eventually it will happen.

Founding Address (1876)
Context: Freely do I own to this purpose of reconciliation, and candidly do I confess that it is my dearest object to exalt the present movement above the strife of contending sects and parties, and at once to occupy that common ground where we may all meet, believers and unbelievers, for purposes in themselves lofty and unquestioned by any. Surely it is time that a beginning were made in this direction. For more than three thousand years men have quarreled concerning the formulas of their faith. The earth has been drenched with blood shed in this cause, the face of day darkened with the blackness of the crimes perpetrated in its name. There have been no direr wars than religious wars, no bitterer hates than religious hates, no fiendish cruelty like religious cruelty; no baser baseness than religious baseness. It has destroyed the peace of families, turned the father against the son, the brother against the brother.

NOW interview (2002)
Context: All fundamentalist movements… whether they're Jewish, Christian or Muslim or Buddhist, all begin as an intra-religious debate, an intra-religious struggle. Then, at a later stage, fundamentalists sometimes reach out towards a foreign foe and hence the Muslim feeling that American foreign policy … is holding them back.

The Uttarpara Address (1909)
Context: The second message came and it said, "Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word. This is the Sanatan Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatan Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify the country. I have shown you that I am everywhere and in all men and in all things, that I am in this movement and I am not only working in those who are striving for the country but I am working also in those who oppose them and stand in their path. I am working in everybody and whatever men may think or do, they can do nothing but help in my purpose. They also are doing my work, they are not my enemies but my instruments. In all your actions you are moving forward without knowing which way you move. You mean to do one thing and you do another. You aim at a result and your efforts subserve one that is different or contrary. It is Shakti that has gone forth and entered into the people. Since long ago I have been preparing this uprising and now the time has come and it is I who will lead it to its fulfilment."