Quotes about naming

page 6

Springfield, Ohio campaign event http://www.whitehouse.gov/the-press-office/2012/11/02/remarks-president-springfield-oh,
quoted in * 2012-11-02
Obama to supporters: Voting 'best revenge' against Mitt Romney
Joe
Newby
Examiner
http://www.examiner.com/node/54880521
2012-11-03 and * 2012-11-03
Obama tells crowd 'voting is the best revenge'; Romney freaks out
Laura
Clawson
Daily Kos
http://www.dailykos.com/story/2012/11/03/1154805/-Obama-tells-crowd-voting-is-the-best-revenge-Romney-freaks-out
2012-11-03
2012

Alice's Adventures Under Ground (1886), Introduction, p. v

Sec. 58
The Gay Science (1882)

2004, Democratic National Convention speech (July 2004)

Book XXIV, sec. 21
History of Rome

Education, p. 57, c 1903, 1952, The Ellen G. White Publications; Pacific Press Publishing Association.

As quoted in [Philip K. Hitti, History of The Arabs, 130]

Interview on Chessbase 06.07.2005 http://www.chessbase.com/newsdetail.asp?newsid=2495

Introduction à l'Étude de la Médecine Expérimentale (1865)

Source: Sylvie and Bruno Concluded (1893), Chapter 19: A Fairy Duet

Socrates, pp. 128–9
Eupalinos ou l'architecte (1921)

Leaf by Niggle (1945)

Shir Hakovod, trans. from the Hebrew by Israel Zangwill

Friedrich Schleiermacher, A Critical Essay on the Gospel of St. Luke https://archive.org/details/gospelofstluke00schluoft, 1825, pp. 185–186

Source: http://www.nyrock.com/interviews/2002/ferry2_int.asp, An interview with Bryan Ferry, nyrock, December 2002

" Letter to Mr. B — http://www.lfchosting.com/eapoe/works/essays/blettera.htm", preface to Poems (1831).

Source: The Wind in the Willows (1908), Ch. 10, "The Further Adventures Of Toad"

Herr und Hund (A Man and his Dog) (1918)

Conversations with History interview (1999)

Life and Doctrine

Nobel Prize Lecture (1993)

Corn-Pone Opinions (1925)

"The book of certainties"
All the Names (1997)

Recommendations to reorganize two Rhode Island regiments into integrated rather than segregated groups, in a letter to Major General William Heath (29 July 1780) http://www.mountvernon.org/george-washington/slavery/the-only-unavoidable-subject-of-regret/, in The Writings of George Washington, 19:93. According to historian Robert A. Selig, the Continental Army exhibited a degree of integration not reached by the American army again for 200 years (until after World War II).
1780s

2008-10-11, Friday Night with Jonathan Ross

Thus Spoke Zarathustra; A Book for All and None, trans. Kaufmann, New York: NY, Modern Library (1995) p. 48, 1.11: “On the New Idol”

21 July 1827
Table Talk (1821–1834)

Dhammacakkappavattana Sutta http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.piya.html, as translated by Piyadassi Maha Thera (1999)
Unclassified

"All of Us"
A Picnic of Poems in Allah's Green Garden (2011)

“Swamy Shraddananda’, written by Rabindranath in Magh, 1333 Bangabda; compiled in the book ‘Kalantar’.

Charles Eames in a 1952 speech to a national assembly of the AIA; As cited in: Ray Eames http://eamesdesigns.com/library-entry/ray-eames/ at eamesdesigns.com, Accessed April 8, 2014; Charles Eames talks about Ray Eames

Die Möglichkeit aller Philosophie ... dass sich die Intelligenz durch Selbstberührung eine Selbstgesezmäßige Bewegung - d.i. eine eigne Form der Tätigkeit gibt.
Schriften, p. 63, as translated in Walter Benjamin: Selected Writings: Volume 1, 1913-1926 (1996), p. 133

Obama speaking about his grandmother Madelyn Dunham at a campaign rally in Charlotte, North Carolina (3 November 2008)
2008

City Aphorisms, Ninth Selection (1992)

Source: Blindness (1995), p. 290

Variant: The Tao that can be told is not the eternal Tao;
The name that can be named is not the eternal name.
The nameless is the beginning of heaven and earth.
Source: Tao Te Ching, Ch. 1, as translated by Ch'u Ta-Kao (1904)
Also as Tao called Tao is not Tao.
Context: The Tao that can be expressed is not the eternal Tao; The name that can be defined is not the unchanging name.
Non-existence is called the antecedent of heaven and earth; Existence is the mother of all things.
From eternal non-existence, therefore, we serenely observe the mysterious beginning of the Universe; From eternal existence we clearly see the apparent distinctions.
These two are the same in source and become different when manifested.
This sameness is called profundity. Infinite profundity is the gate whence comes the beginning of all parts of the Universe.

II, st. 1
The Winding Stair and Other Poems (1933), A Dialogue of Self and Soul http://poetry.poetryx.com/poems/1397/
Context: What matter if I live it all once more?
Endure that toil of growing up;
The ignominy of boyhood; the distress
Of boyhood changing into man;
The unfinished man and his pain
Brought face to face with his own clumsiness;
The finished man among his enemies?—
How in the name of Heaven can he escape
That defiling and disfigured shape
The mirror of malicious eyes
Casts upon his eyes until at last
He thinks that shape must be his shape?

The Last Testament : Interviews with the World Press (1986)
Context: Buddha declared before his death that he would be coming again after twenty-five centuries, and that his name would be Maitreya. Maitreya means the friend. Buddhas don't come back; no enlightened person ever comes back, so it is just a way of saying... What he was saying is of tremendous importance. It has nothing to do with his coming back; he cannot come back. What he meant was that the ancient relationship between the Master and the disciple would become irrelevant in twenty-five centuries. It was his clarity of perception — he was not predicting anything — just his clarity to see that as things are changing, as they have changed in the past and as they go on changing, it would take at least twenty-five centuries for the Master and disciple relationship to become out of date. Then the enlightened Master will be only the friend. I had always wanted not to be a Master to anybody. But people want a Master, they want to be disciples; hence, I played the role. It is time that I should say to you that now many of you are ready to accept me as the friend. Those who are in tune with me continuously, without any break, are the only real friends...

His Dream http://poetry.poetryx.com/poems/1509/
The Green Helmet and Other Poems (1910)
Context: I swayed upon the gaudy stern
The butt-end of a steering-oar,
And saw wherever I could turn
A crowd upon a shore.
And though I would have hushed the crowd,
There was no mother's son but said,
'What is the figure in a shroud
Upon a gaudy bed?'
And after running at the brim
Cried out upon that thing beneath
--It had such dignity of a limb--
By the sweet name of Death.
Though I'd my finger on my lip,
What could I but take up the song?
And running crowd and gaudy ship
Cried out the whole night long,
Crying amid the glittering sea,
Naming it with the ecstatic breath,
Because it had such dignity,
By the sweet name of Death.

Through A Glass, Darkly (1918)
Context: So as through a glass, and darkly
The age long strife I see
Where I fought in many guises,
Many names, but always me. And I see not in my blindness
What the objects were I wrought,
But as God rules o'er our bickerings
It was through His will I fought. So forever in the future,
Shall I battle as of yore,
Dying to be born a fighter,
But to die again, once more.

Light (1919), Ch. XIX - Ghosts
Context: In those former times we lived. Now we hardly live any more, since we have lived. They who we were are dead, for we are here. Her glances come to me, but they do not join again the two surviving voids that we are; her look does not wipe out our widowhood, nor change anything. And I, I am too imbued with clear-sighted simplicity and truth to answer "no" when it is "yes." In this moment by my side Marie is like me.
The immense mourning of human hearts appears to us. We dare not name it yet; but we dare not let it not appear in all that we say.

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Context: To name a thing is easy: the difficulty is to discern it before its appearance. In giving expression to the last stage of an idea, — an idea which permeates all minds, which to-morrow will be proclaimed by another if I fail to announce it to-day, — I can claim no merit save that of priority of utterance. Do we eulogize the man who first perceives the dawn?
Yes: all men believe and repeat that equality of conditions is identical with equality of rights; that property and robbery are synonymous terms; that every social advantage accorded, or rather usurped, in the name of superior talent or service, is iniquity and extortion. All men in their hearts, I say, bear witness to these truths; they need only to be made to understand it.

The Art of Persuasion
Context: One of the principal reasons that diverts those who are entering upon this knowledge so much from the true path which they should follow, is the fancy that they take at the outset that good things are inaccessible, giving them the name great, lofty, elevated, sublime. This destroys everything. I would call them low, common, familiar: these names suit it better; I hate such inflated expressions.

Source: One Minute Nonsense (1992), p. 131
Context: The Master persistently warned against the attempt to encompass Reality in a concept or a name. A scholar in mysticism once asked, "When you speak of BEING, sir, is it eternal, transcendent being you speak of, or transient, contingent being?"
The Master closed his eyes in thought. Then he opened them, put on his most disarming expression, and said, "Yes!"

Explaining his symbol of the within the human heart, in Libri Apologetici (1730), Book I, as quoted in The Secret Teachings of All Ages (1928) by Manly P. Hall, "The Human Body in Symbolism" http://www.sacred-texts.com/eso/sta/sta17.htm
Context: We men have one book in common which points to God. Each has it within himself, which is the priceless Name of God. Its letters are the flames of His love, which He out of His heart in the priceless Name of Jesus has revealed in us. Read these letters in your hearts and spirits and you have books enough. All the writings of the children of God direct you unto that one book, for therein lie all the treasures of wisdom. … This book is Christ in you.

2012, Remarks at Clinton Global Initiative (September 2012)
Context: As Bill mentioned, I’ve come to CGI every year that I’ve been President, and I’ve talked with you about how we need to sustain the economic recovery, how we need to create more jobs. I’ve talked about the importance of development -- from global health to our fight against HIV/AIDS to the growth that lifts nations to prosperity. We've talked about development and how it has to include women and girls -- because by every benchmark, nations that educate their women and girls end up being more successful. And today, I want to discuss an issue that relates to each of these challenges. It ought to concern every person, because it is a debasement of our common humanity. It ought to concern every community, because it tears at our social fabric. It ought to concern every business, because it distorts markets. It ought to concern every nation, because it endangers public health and fuels violence and organized crime. I’m talking about the injustice, the outrage, of human trafficking, which must be called by its true name -- modern slavery.

Libertys Declaration of Purpose (1881)
Context: LIBERTY enters the field of journalism to speak for herself because she finds no one willing to speak for her. She hears no voice that always champions her; she knows no pen that always writes in her defence; she sees no hand that is always lifted to avenge her wrongs or vindicate her rights. Many claim to speak in her name, but few really understand her. Still fewer have the courage and the opportunity to consistently fight for her. Her battle, then, is her own, to wage and win. She — accepts it fearlessly and with a determined spirit.
Her foe, Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity.

Letter to General Winfield Scott (20 April 1861) after turning down an offer by Abraham Lincoln of supreme command of the U.S. Army; as quoted in Personal Reminiscences, Anecdotes, and Letters of Gen. Robert E. Lee (1875) by John William Jones, p. 139
1860s
Context: Since my interview with you on the 18th I have felt that I ought not longer retain my commission in the Army … It would have been presented at once, but for the struggle, it has cost me to separate myself from a service to which I have devoted all the best years of my life, and all the ability I possessed … I shall carry with me to the grave the most grateful recollections of your kind consideration and your name and fame will always be dear to me. Save for defense of my native state, I never desire again to draw my sword.

1850s, Autobiographical Sketch Written for Jesse W. Fell (1859), p.32

Source: Tao Te Ching, Ch. 1, as interpreted by Stephen Mitchell (1992)
Context: The tao that can be told
is not the eternal Tao
The name that can be named
is not the eternal Name.
The unnameable is the eternally real.
Naming is the origin
of all particular things.
Free from desire, you realize the mystery.
Caught in desire, you see only the manifestations.
Yet mystery and manifestations
arise from the same source.
This source is called darkness.
Darkness within darkness.
The gateway to all understanding.

Letter to Dwight D. Eisenhower (1942); to this Eisenhower replied: "I don't have the slightest trouble naming the hellions I'd like to have you shoot; my problem is to figure out some way of getting you to the place you can do it." as quoted in Eisenhower : A Soldier's Life (2003) by Carlo D'Este, p. 301
Context: Of all the many talks I had in Washington, none gave me such pleasure as that with you. There were two reasons for this. In the first place, you are about my oldest friend. In the second place, your self-assurance and to me, at least, demonstrated ability, give me a great feeling of confidence about the future … and I have the utmost confidence that through your efforts we will eventually beat the hell out of those bastards — "You name them; I'll shoot them!"

1910s, Address to the Knights of Columbus (1915)
Context: We cannot afford to continue to use hundreds of thousands of immigrants merely as industrial assets while they remain social outcasts and menaces any more than fifty years ago we could afford to keep the black man merely as an industrial asset and not as a human being. We cannot afford to build a big industrial plant and herd men and women about it without care for their welfare. We cannot afford to permit squalid overcrowding or the kind of living system which makes impossible the decencies and necessities of life. We cannot afford the low wage rates and the merely seasonal industries which mean the sacrifice of both individual and family life and morals to the industrial machinery. We cannot afford to leave American mines, munitions plants, and general resources in the hands of alien workmen, alien to America and even likely to be made hostile to America by machinations such as have recently been provided in the case of the two foreign embassies in Washington. We cannot afford to run the risk of having in time of war men working on our railways or working in our munition plants who would in the name of duty to their own foreign countries bring destruction to us. Recent events have shown us that incitements to sabotage and strikes are in the view of at least two of the great foreign powers of Europe within their definition of neutral practices. What would be done to us in the name of war if these things are done to us in the name of neutrality?

Objecting to his sister Elisabeth, about her marriage to the anti-semite Bernhard Förster, in a Christmas letter (1887) http://www.geocities.com/thenietzschechannel/nlett1887.htm in Friedrich Nietzsche's Collected Letters, Vol. V, #479
Context: You have committed one of the greatest stupidities — for yourself and for me! Your association with an anti-Semitic chief expresses a foreignness to my whole way of life which fills me again and again with ire or melancholy. … It is a matter of honor with me to be absolutely clean and unequivocal in relation to anti-Semitism, namely, opposed to it, as I am in my writings. I have recently been persecuted with letters and Anti-Semitic Correspondence Sheets. My disgust with this party (which would like the benefit of my name only too well!) is as pronounced as possible, but the relation to Förster, as well as the aftereffects of my former publisher, the anti-Semitic Schmeitzner, always brings the adherents of this disagreeable party back to the idea that I must belong to them after all. … It arouses mistrust against my character, as if publicly I condemned something which I have favored secretly — and that I am unable to do anything against it, that the name of Zarathustra is used in every Anti-Semitic Correspondence Sheet, has almost made me sick several times.

Context: The fact that so many books still name the Beatles "the greatest or most significant or most influential" rock band ever only tells you how far rock music still is from becoming a serious art. Jazz critics have long recognized that the greatest jazz musicians of all times are Duke Ellington and John Coltrane, who were not the most famous or richest or best sellers of their times, let alone of all times. Classical critics rank the highly controversial Beethoven over classical musicians who were highly popular in courts around Europe. Rock critics are still blinded by commercial success: the Beatles sold more than anyone else (not true, by the way), therefore they must have been the greatest. Jazz critics grow up listening to a lot of jazz music of the past, classical critics grow up listening to a lot of classical music of the past. Rock critics are often totally ignorant of the rock music of the past, they barely know the best sellers. No wonder they will think that the Beatles did anything worth of being saved.

Light (1919), Ch. XXIII - Face To Face
Context: By what right does carnal love say, "I am your hearts and minds as well, and we are indissoluble, and I sweep all along with my strokes of glory and defeat; I am Love!"? It is not true, it is not true. Only by violence does it seize the whole of thought; and the poets and lovers, equally ignorant and dazzled, dress it up in a grandeur and profundity which it has not. The heart is strong and beautiful, but it is mad and it is a liar. Moist lips in transfigured faces murmur, "It's grand to be mad!" No, you do not elevate aberration into an ideal, and illusion is always a stain, whatever the name you lend it.

Source: The Montessori Method (1912), Ch. 1 : A Critical Consideration of the New Pedagogy in its Relation to Modern Science, p. 8.
Context: We give the name scientist to the type of man who has felt experiment to be a means guiding him to search out the deep truth of life, to lift a veil from its fascinating secrets, and who, in this pursuit, has felt arising within him a love for the mysteries of nature, so passionate as to annihilate the thought of himself. The scientist is not the clever manipulator of instruments, he is the worshipper of nature and he bears the external symbols of his passion as does the follower of some religious order. To this body of real scientists belong those who, forgetting, like the Trappists of the Middle Ages, the world about them, live only in the laboratory, careless often in matters of food and dress because they no longer think of themselves; those who, through years of unwearied use of the microscope, become blind; those who in their scientific ardour inoculate themselves with tuberculosis germs; those who handle the excrement of cholera patients in their eagerness to learn the vehicle through which the diseases are transmitted; and those who, knowing that a certain chemical preparation may be an explosive, still persist in testing their theories at the risk of their lives. This is the spirit of the men of science, to whom nature freely reveals her secrets, crowning their labours with the glory of discovery.
There exists, then, the "spirit" of the scientist, a thing far above his mere "mechanical skill," and the scientist is at the height of his achievement when the spirit has triumphed over the mechanism. When he has reached this point, science will receive from him not only new revelations of nature, but philosophic syntheses of pure thought.

As quoted in Sam Houston (2004), by James Haley, University of Oklahoma Press, pp. 390–91
1860s
Context: Fellow citizens, in the name of your rights and liberties, which I believe have been trampled upon, I refuse to take this oath. In the name of the nationality of Texas, which has been betrayed by the Convention, I refuse to take this oath. In the name of the Constitution of Texas, I refuse to take this oath. In the name of my own conscience and manhood, which this Convention would degrade by dragging me before it, to pander to the malice of my enemies, I refuse to take this oath. I deny the power of this Convention to speak for Texas.... I protest.... against all the acts and doings of this convention and I declare them null and void

Autobiography (1936; 1949; 1958)
Context: Organised religion allying itself to theology and often more concerned with its vested interests than with the things of the spirit encourages a temper which is the very opposite of science. It produces narrowness and intolerance, credulity and superstition, emotionalism and irrationalism. It tends to close and limit the mind of man and to produce a temper of a dependent, unfree person.
Even if God did not exist, it would be necessary to invent Him, so Voltaire, said … perhaps that is true, and indeed the mind of man has always been trying to fashion some such mental image or conception which grew with the mind's growth. But there is something also in the reverse proposition: even if God exist, it may be desirable not to look up to Him or to rely upon Him. Too much dependence on supernatural forces may lead, and has often led, to loss of self-reliance in man, and to a blunting of his capacity and creative ability. And yet some faith seems necessary in things of the spirit which are beyond the scope of our physical world, some reliance on moral, spiritual, and idealistic conceptions, or else we have no anchorage, no objectives or purpose in life. Whether we believe in God or not, it is impossible not to believe in something, whether we call it a creative life-giving force, or vital energy inherent in matter which gives it its capacity for self-movement and change and growth, or by some other name, something that is as real, though elusive, as life is real when contrasted with death. <!-- p. 524 (1946)

Under Fire (1916), Ch. 24 - The Dawn
Context: There are all those things against you. Against you and your great common interests which as you dimly saw are the same thing in effect as justice, there are not only the sword-wavers, the profiteers, and the intriguers.
There is not only the prodigious opposition of interested parties — financiers, speculators great and small, armorplated in their banks and houses, who live on war and live in peace during war, with their brows stubbornly set upon a secret doctrine and their faces shut up like safes.
There are those who admire the exchange of flashing blows, who hail like women the bright colors of uniforms; those whom military music and the martial ballads poured upon the public intoxicate as with brandy; the dizzy-brained, the feeble-minded, the superstitious, the savages.
There are those who bury themselves in the past, on whose lips are the sayings only of bygone days, the traditionalists for whom an injustice has legal force because it is perpetuated, who aspire to be guided by the dead, who strive to subordinate progress and the future and all their palpitating passion to the realm of ghosts and nursery-tales.
With them are all the parsons, who seek to excite you and to lull you to sleep with the morphine of their Paradise, so that nothing may change. There are the lawyers, the economists, the historians — and how many more? — who befog you with the rigmarole of theory, who declare the inter-antagonism of nationalities at a time when the only unity possessed by each nation of to-day is in the arbitrary map-made lines of her frontiers, while she is inhabited by an artificial amalgam of races; there are the worm-eaten genealogists, who forge for the ambitious of conquest and plunder false certificates of philosophy and imaginary titles of nobility. The infirmity of human intelligence is short sight. In too many cases, the wiseacres are dunces of a sort, who lose sight of the simplicity of things, and stifle and obscure it with formulae and trivialities. It is the small things that one learns from books, not the great ones.
And even while they are saying that they do not wish for war they are doing all they can to perpetuate it. They nourish national vanity and the love of supremacy by force. "We alone," they say, each behind his shelter, "we alone are the guardians of courage and loyalty, of ability and good taste!" Out of the greatness and richness of a country they make something like a consuming disease. Out of patriotism — which can be respected as long as it remains in the domain of sentiment and art on exactly the same footing as the sense of family and local pride, all equally sacred — out of patriotism they make a Utopian and impracticable idea, unbalancing the world, a sort of cancer which drains all the living force, spreads everywhere and crushes life, a contagious cancer which culminates either in the crash of war or in the exhaustion and suffocation of armed peace.
They pervert the most admirable of moral principles. How many are the crimes of which they have made virtues merely by dowering them with the word "national"? They distort even truth itself. For the truth which is eternally the same they substitute each their national truth. So many nations, so many truths; and thus they falsify and twist the truth.
Those are your enemies. All those people whose childish and odiously ridiculous disputes you hear snarling above you — "It wasn't me that began, it was you!" — "No, it wasn't me, it was you!" — "Hit me then!" — "No, you hit me!" — those puerilities that perpetuate the world's huge wound, for the disputants are not the people truly concerned, but quite the contrary, nor do they desire to have done with it; all those people who cannot or will not make peace on earth; all those who for one reason or another cling to the ancient state of things and find or invent excuses for it — they are your enemies!
They are your enemies as much as those German soldiers are to-day who are prostrate here between you in the mud, who are only poor dupes hatefully deceived and brutalized, domestic beasts. They are your enemies, wherever they were born, however they pronounce their names, whatever the language in which they lie. Look at them, in the heaven and on the earth. Look at them, everywhere! Identify them once for all, and be mindful for ever!

"Nature Is My God" - interview with Fred Matser in Resurgence No. 184 (September-October 1997) http://www.resurgence.org/resurgence/184/gorbachev.htm
Context: We have retreated from the perennial values. I don't think that we need any new values. The most important thing is to try to revive the universally known values from which we have retreated.
As a young man, I really took to heart the Communist ideals. A young soul certainly cannot reject things like justice and equality. These were the goals proclaimed by the Communists. But in reality that terrible Communist experiment brought about repression of human dignity. Violence was used in order to impose that model on society. In the name of Communism we abandoned basic human values. So when I came to power in Russia I started to restore those values; values of "openness" and freedom.

Will and Mary in Ch. 33 : Marzipan
His Dark Materials, The Amber Spyglass (2000)
Context: "When you stopped believing in God, did you stop believing in good and evil?"
"No. But I stopped believing there was a power of good and a power of evil that were outside us. And I came to believe that good and evil are names for what people do, not for what they are. All we can say is that this is a good deed, because it helps someone, or that's an evil one, because it hurts them. People are too complicated to have simple labels."

§ IV
1910s, At the Feet of the Master (1911)
Context: Superstition is another mighty evil, and has caused much terrible cruelty. The man who is a slave to it despises others who are wiser, tries to force them to do as he does. Think of the awful slaughter produced by the superstition that animals should be sacrificed, and by the still more cruel superstition that man needs flesh for food. Think of the treatment which superstition has meted out to the depressed classes in our beloved India, and see in that how this evil quality can breed heartless cruelty even among those who know the duty of brotherhood. Many crimes have men committed in the name of the God of Love, moved by this nightmare of superstition; be very careful therefore that no slightest trace of it remains in you.

J. K. Rowling, as quoted in ‪Harry Potter's Bookshelf : The Great Books Behind the Hogwarts Adventures‬ (2009) by John Granger <!-- also partly in Biography Today : Profiles of People of Interest to Young Readers Vol. 17, Issue 1 (2008), p. 142 -->
2000s
Context: I think most of us if you were asked to name a very evil regime would think of Nazi Germany. … I wanted Harry to leave our world and find exactly the same problems in the Wizarding world. So you have to the intent to impose a hierarchy, you have bigotry, and this notion of purity, which is a great fallacy, but it crops up all over the world. People like to think themselves superior and that if they can pride themselves on nothing else, they can pride themselves on perceived purity. … The Potter books in general are a prolonged argument for tolerance, a prolonged plea for an end to bigotry, and I think it's one of the reasons that some people don't like the books, but I think that it's a very healthy message to pass on to younger people that you should question authority and you should not assume that the establishment or the press tells you all of the truth.

2013, Second Inaugural Address (January 2013)

Source: No Way Out (2002), Ch. 2: Nothing To Be Transformed
Context: Whether you are interested in moksha, liberation, freedom, transformation, you name it, you are interested in happiness without one moment of unhappiness, pleasure without pain, it is the same thing. Whether one is here in India or Russia or in America or anywhere, what people want is to have one without the other. But there is no way you can have one without the other. This demand is not in the interest of the survival of this living organism.

De Testimonio Animae (The Testimony of the Soul), 6.3
Context: Man is one name belonging to every nation upon earth. In them all is one soul though many tongues. Every country has its own language, yet the subjects of which the untutored soul speaks are the same everywhere.

In Search of the Miraculous (1949)
Context: Man has no individual I. But there are, instead, hundreds and thousands of separate small "I"s, very often entirely unknown to one another, never coming into contact, or, on the contrary, hostile to each other, mutually exclusive and incompatible. Each minute, each moment, man is saying or thinking, "I". And each time his I is different. Just now it was a thought, now it is a desire, now a sensation, now another thought, and so on, endlessly. Man is a plurality. Man's name is legion.

As translated in In Love with Eternity : Philosophical Essays and Fragments (2005) by Richard Schain, p. 47
Dream and Reality (1949)
Context: I see myself immersed in the depths of human existence and standing in the face of the ineffable mystery of the world and of all that is. And in that situation, I am made poignantly and burningly aware that the world cannot be self-sufficient, that there is hidden in some still greater depth a mysterious, transcendent meaning. This meaning is called God. Men have not been able to find a loftier name, although they have abused it to the extent of making it almost unutterable. God can be denied only on the surface; but he cannot be denied where human experience reaches down beneath the surface of flat, vapid, commonplace existence.

Source: The Real Life of Sebastian Knight (1941), p. 5.
Context: An old Russian lady who has for some obscure reason begged me not to divulge her name, happened to show me in Paris the diary she had kept in the past..... I cannot see any real necessity of complying with her anonymity. That she will ever read this book seems wildly improbable. Her name was and is Olga Olegovna Orlova — an egg-like alliteration which it would have been a pity to whithold.
Her dry account cannot convey to the untravelled reader the implied delights of a winter day such as she describes in St. Petersburg; the pure luxury of a cloudless sky designed not to warm the flesh, but solely to please the eye; the sheen of sledge-cuts on the hard-beaten snow of spacious streets with a tawny tinge about the middle tracks due to a rich mixture of horse-dung; the brightly coloured bunch of toy-balloons hawked by an aproned pedlar; the soft curve of a cupola, its gold dimmed by the bloom of powdery frost; the birch trees in the public gardens, every tiniest twig outlined white; the rasp and twinkle of winter traffic… and by the way how queer it is when you look at an old picture postcard (like the one I have placed on my desk to keep the child of memory amused for the moment) to consider the haphazard way Russian cabs had of turning whenever they liked, anywhere and anyhow, so that instead of the straight, self-conscious stream of modern traffic one sees — on this painted photograph — a dream-wide street with droshkies all awry under incredibly blue skies, which farther away, melt automatically into a pink flush of mnemonic banality.

Interview http://www.lordotrings.com/interview.asp with Dennis Gerrolt, first broadcast on the BBC Radio 4 programme "Now Read On" (January 1971)
Context: It gives me great pleasure, a good name. I always in writing start with a name. Give me a name and it produces a story, not the other way about normally.

Light (1919), Ch. XVI - De Profundis Clamavi
Context: I had seen Jesus Christ on the margin of the lake. He came like an ordinary man along the path. There is no halo round his head. He is only disclosed by his pallor and his gentleness. Planes of light draw near and mass themselves and fade away around him. He shines in the sky, as he shone on the water. As they have told of him, his beard and hair are the color of wine. He looks upon the immense stain made by Christians on the world, a stain confused and dark, whose edge alone, down on His bare feet, has human shape and crimson color. In the middle of it are anthems and burnt sacrifices, files of hooded cloaks, and of torturers, armed with battle-axes, halberds and bayonets; and among long clouds and thickets of armies, the opposing clash of two crosses which have not quite the same shape. Close to him, too, on a canvas wall, again I see the cross that bleeds. There are populations, too, tearing themselves in twain that they may tear themselves the better; there is the ceremonious alliance, "turning the needy out of the way," of those who wear three crowns and those who wear one; and, whispering in the ear of Kings, there are gray-haired Eminences, and cunning monks, whose hue is of darkness.
I saw the man of light and simplicity bow his head; and I feel his wonderful voice saying:
"I did not deserve the evil they have done unto me."
Robbed reformer, he is a witness of his name's ferocious glory. The greed-impassioned money-changers have long since chased Him from the temple in their turn, and put the priests in his place. He is crucified on every crucifix.

Source: The Beatles Anthology (2000), p. 226
Context: I don't need to go to church. I respect churches because of the sacredness that's been put on them over the years by people who do believe. But I think a lot of bad things have happened in the name of the church and in the name of Christ. Therefore I shy away from church, and as Donovan once said, "I go to my own church in my own temple once a day." And I think people who need a church should go. And the others who know the church is in your own head should visit that temple because that's where the source is. We're all God. Christ said, "The Kingdom of Heaven is within you." And the Indians say that and the Zen people say that. We're all God. I'm not a god or the God, but we're all God and we're all potentially divine — and potentially evil. We all have everything within us and the Kingdom of Heaven is nigh and within us, and if you look hard enough you'll see it.

XI, 9
The City of God (early 400s)
Context: For when God said, “Let there be light, and there was light,” if we are justified in understanding in this light the creation of the angels, then certainly they were created partakers of the eternal light which is the unchangeable Wisdom of God, by which all things were made, and whom we call the only-begotten Son of God; so that they, being illumined by the Light that created them, might themselves become light and be called “Day,” in participation of that unchangeable Light and Day which is the Word of God, by whom both themselves and all else were made. “The true Light, which lighteth every man that cometh into the world,” — this Light lighteth also every pure angel, that he may be light not in himself, but in God; from whom if an angel turn away, he becomes impure, as are all those who are called unclean spirits, and are no longer light in the Lord, but darkness in themselves, being deprived of the participation of Light eternal. For evil has no positive nature; but the loss of good has received the name “evil.”

Republican Party Reptile (1987)

The Erasmus Reader (1990), pp. 140-141.
Handbook of the Christian Soldier (1503)

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Context: Of what consequence to you, reader, is my obscure individuality? I live, like you, in a century in which reason submits only to fact and to evidence. My name, like yours, is truth-seeker. My mission is written in these words of the law: Speak without hatred and without fear; tell that which thou knowest! The work of our race is to build the temple of science, and this science includes man and Nature. Now, truth reveals itself to all; to-day to Newton and Pascal, tomorrow to the herdsman in the valley and the journeyman in the shop. Each one contributes his stone to the edifice; and, his task accomplished, disappears. Eternity precedes us, eternity follows us: between two infinites, of what account is one poor mortal that the century should inquire about him?
Disregard then, reader, my title and my character, and attend only to my arguments.

"The Making of a Scientist," p. 14 <!-- Feynman used variants of this bird story repeatedly: (1) "What is Science?", presented at the fifteenth annual meeting of the National Science Teachers Association, in New York City (1966) published in The Physics Teacher, volume 7, issue 6 (1969), p. 313-320. (2) Interview for the BBC TV Horizon program "The Pleasure of Finding Things Out" (1981), published in Christopher Sykes, No Ordinary Genius: The Illustrated Richard Feynman (1994), p. 27. -->
What Do You Care What Other People Think? (1988)
Context: You can know the name of that bird in all the languages of the world, but when you're finished, you'll know absolutely nothing whatever about the bird. You'll only know about humans in different places, and what they call the bird. … I learned very early the difference between knowing the name of something and knowing something.

1910s, Address to the Knights of Columbus (1915)
Context: We cannot afford to continue to use hundreds of thousands of immigrants merely as industrial assets while they remain social outcasts and menaces any more than fifty years ago we could afford to keep the black man merely as an industrial asset and not as a human being. We cannot afford to build a big industrial plant and herd men and women about it without care for their welfare. We cannot afford to permit squalid overcrowding or the kind of living system which makes impossible the decencies and necessities of life. We cannot afford the low wage rates and the merely seasonal industries which mean the sacrifice of both individual and family life and morals to the industrial machinery. We cannot afford to leave American mines, munitions plants, and general resources in the hands of alien workmen, alien to America and even likely to be made hostile to America by machinations such as have recently been provided in the case of the two foreign embassies in Washington. We cannot afford to run the risk of having in time of war men working on our railways or working in our munition plants who would in the name of duty to their own foreign countries bring destruction to us. Recent events have shown us that incitements to sabotage and strikes are in the view of at least two of the great foreign powers of Europe within their definition of neutral practices. What would be done to us in the name of war if these things are done to us in the name of neutrality?

Source: Tao Te Ching, Ch. 1, as translated by J.H.McDonald (1996) http://www.wright-house.com/religions/taoism/tao-te-ching.html [Public domain translation]
Context: The tao that can be described
is not the eternal Tao.
The name that can be spoken
is not the eternal Name.
The nameless is the boundary of Heaven and Earth.
The named is the mother of creation.
Freed from desire, you can see the hidden mystery.
By having desire, you can only see what is visibly real.
Yet mystery and reality
emerge from the same source.
This source is called darkness.
Darkness born from darkness.
The beginning of all understanding.

Book III, 3.10-[2]
History of the Peloponnesian War, Book III

"The Distracted Public" (1990), p. 167
It All Adds Up (1994)
Context: Writers, poets, painters, musicians, philosophers, political thinkers, to name only a few of the categories affected, must woo their readers, viewers, listeners, from distraction. To this we must add, for simple realism demands it, that these same writers, painters, etc., are themselves the children of distraction. As such, they are peculiarly qualified to approach the distracted multitudes. They will have experienced the seductions as well as the destructiveness of the forces we have been considering here. This is the destructive element in which we do not need to be summoned to immerse ourselves, for we were born to it.

Preface to the Code of Hammurabi (translated by Leonard William King, 1910).

Act I
Romanoff and Juliet (1956)
Context: The only one who's always punctual is Death … whatever the time he always strikes his knell at the first streak of dawn … and believe me, he knows what he's doing. How I hate the dawn! It's the hour of the firing squad. The last glass of brandy. The ultimate cigarette. The final wish. All the hideously calculated hypocrisy of men when they commit a murder in the name of justice. Then it's the time of death on a grander scale, the hour of the great offenses … fix your bayonets boys …gentlemen, synchronize your watches … in ten seconds time the barrage starts … a thousand men are destined to die in order to capture a farmhouse no one has lived in for years... And finally dawn is the herald of the day, our twelve hours of unimportance, when we have to cede to the pressures of the powers, smile at people we have every reason but expediency to detest … A diplomat these days is nothing but a head-waiter who's allowed to sit down occasionally.

And you will see that every one of my five lessons brings me to the conclusion that such leadership is no less sorely needed now than it was 60 years ago.
Farewell Speech (2006)

Letter 8; Variant: They would need to be already wise, in order to love wisdom.
On the Aesthetic Education of Man (1794)
Context: They have founded the whole structure of their happiness on these very illusions, which ought to be combated and dissipated by the light of knowledge, and they would think they were paying too dearly for a truth which begins by robbing them of all that has value in their sight. It would be necessary that they should be already sages to love wisdom: a truth that was felt at once by him to whom philosophy owes its name.

The Notebooks of Leonardo da Vinci (1883), IX The Practice of Painting
Context: The eye, which is called the window of the soul, is the principal means by which the central sense can most completely and abundantly appreciate the infinite works of nature; and the ear is the second, which acquires dignity by hearing of the things the eye has seen. If you, historians, or poets, or mathematicians had not seen things with your eyes you could not report of them in writing. And if you, O poet, tell a story with your pen, the painter with his brush can tell it more easily, with simpler completeness and less tedious to be understood. And if you call painting dumb poetry, the painter may call poetry blind painting. Now which is the worse defect? to be blind or dumb? Though the poet is as free as the painter in the invention of his fictions they are not so satisfactory to men as paintings; for, though poetry is able to describe forms, actions and places in words, the painter deals with the actual similitude of the forms, in order to represent them. Now tell me which is the nearer to the actual man: the name of man or the image of the man. The name of man differs in different countries, but his form is never changed but by death.

To a group of freed slaves. In Richmond, Virginia (April 4, 1865), as quoted in Incidents and Anecdotes of the Civil War https://archive.org/download/incidentsanecdot00port/incidentsanecdot00port.pdf (1885), by David Dixon Porter, p. 297
1860s, Tour of Richmond (1865)
Context: My poor friends, you are free, free as air. You can cast off the name of slave and trample upon it; it will come to you no more. Liberty is your birthright. God gave it to you as He gave it to others, and it is a sin that you have been deprived of it for so many years. But you must try to deserve this priceless boon. Let the world see that you merit it, and are able to maintain it by your good works. Don't let your joy carry you into excesses. Learn the laws and obey them; obey God's commandments and thank Him for giving you liberty, for to Him you owe all things. There, now, let me pass on; I have but little time to spare. I want to see the capital, and must return at once to Washington to secure to you that liberty which you seem to prize so highly.

Ancient Medicine
Context: [N]ecessity itself made medicine to be sought out and discovered by men, since the same things when administered to the sick, which agreed with them when in good health, neither did nor do agree with them. But to go still further back, I hold that the diet and food which people in health now use would not have been discovered, provided it had suited with man to eat and drink in like manner as the ox, the horse, and all other animals... And, at first, I am of opinion that man used the same sort of food, and that the present articles of diet had been discovered and invented only after a long lapse of time.... [I]t is likely that the greater number, and those who had weaker constitutions, would all perish; whereas the stronger would hold out for a longer time, as even nowadays some, in consequence of using strong articles of food, get off with little trouble, but others with much pain and suffering. From this necessity it appears to me that they would search out the food befitting their nature, and thus discover that which we now use: and that from wheat, by macerating it, stripping it of its hull, grinding it all down, sifting, toasting, and baking it, they formed bread; and from barley they formed cake (maza), performing many operations in regard to it; they boiled, they roasted, they mixed, they diluted those things which are strong and of intense qualities with weaker things, fashioning them to the nature and powers of man, and considering that the stronger things Nature would not be able to manage if administered, and that from such things pains, diseases, and death would arise, but such as Nature could manage, that from them food, growth, and health, would arise. To such a discovery and investigation what more suitable name could one give than that of Medicine? since it was discovered for the health of man, for his nourishment and safety, as a substitute for that kind of diet by which pains, diseases, and deaths were occasioned.<!--pp. 162-164

Source: 1950s, Portraits from Memory and Other Essays (1956), p. 50
Context: My first advice (on how not to grow old) would be to choose you ancestors carefully. Although both my parents died young, I have done well in this respect as regards my other ancestors. My maternal grandfather, it is true, was cut off in the flower of his youth, at the age of sixty-seven, but my other three grandparents all lived to be over eighty. Of remoter ancestors I can only discover one who did not live to a great age, and he died of a disease which is now rare, namely, having his head cut off.

"Andrea del Sarto", line 70
"Less is more" is often misattributed to architects Buckminster Fuller or Ludwig Mies van der Rohe. It is something of a motto for minimalist philosophy. It was used in 1774 by Christoph Martin Wieland.
Men and Women (1855)
Context: I do what many dream of, all their lives,
— Dream? strive to do, and agonize to do,
And fail in doing. I could count twenty such
On twice your fingers, and not leave this town,
Who strive — you don't know how the others strive
To paint a little thing like that you smeared
Carelessly passing with your robes afloat —
Yet do much less, so much less, Someone says,
(I know his name, no matter) — so much less!
Well, less is more, Lucrezia: I am judged.
There burns a truer light of God in them,
In their vexed beating stuffed and stopped-up brain,
Heart, or whate'er else, than goes on to prompt
This low-pulsed forthright craftsman's hand of mine.

"" ("Walking on a wave's chicane" are the official lyrics, but these are often heard and quoted as "Walking on a wave she came")
Eldorado, A Symphony (1974)
Context: Midnight on the water
I saw the ocean's daughter
Walking on a wave's chicane
Staring as she called my name And I can't get it out of my head
No, I can't get it out of my head
Now my old world is gone for dead
'Cos I can't get it out of my head

The Inferno (1917), Ch. XVI

Philosophia Botanica (1751), aphorism 210. Trans. Frans A. Stafleu, Linnaeus and the Linnaeans: The Spreading of their Ideas in Systematic Botany, 1735-1789 (1971), 80.

Verses on the Death of Dr. Swift (1731), l. 459
Context: Yet malice never was his aim;
He lashed the vice but spared the name.
No individual could resent,
Where thousands equally were meant.
His satire points at no defect
But what all mortals may correct;
For he abhorred that senseless tribe
Who call it humor when they gibe.

The Carpet People (1971; 1992)
Context: They called themselves the Munrungs. It meant The People, or The True Human Beings.
It's what most people call themselves, to begin with. And then one day the tribe meets some other People or, if it's not been a good day, The Enemy. If only they'd think up a name like Some More True Human Beings, it'd save a lot of trouble later on.

Source: On the Mystical Body of Christ, p. 419
Context: In order to understand the Scriptures, it is absolutely necessary to know the whole, complete Christ, that is, Head and members. For sometimes Christ speaks in the name of the Head alone … sometimes in the name of His body, which is the holy Church spread over the entire earth. And we are in His body … and we hear ourselves speaking in it, for the Apostle tells us: “We are members of His body” (Eph. 5:30). In many places does the Apostle tell us this.

In Is the Qur'an God's Word? https://www.youtube.com/watch?v=9RuQMD4yYWg

Act I (p. 54)
The Trial of God (1979)

On formulating characters in “An Interview with Amulya Malladi” http://jaggerylit.com/an-interview-with-amulya-malladi/ in Jaggery