Quotes about need

page 14

Times of India interview (2014)
Context: I'm a friend of the children. No one should see them as pitiable subjects. People often relate childish behaviour to stupidity or foolishness. This needs to change. I want to level the playing field where I can learn from children. I can learn transparency from children. They're innocent and straightforward.

"What We Must Do"
1920s, Why I Am Not a Christian (1927)
Context: The whole conception of God is a conception derived from the ancient Oriental despotisms. It is a conception quite unworthy of free men. When you hear people in church debasing themselves and saying that they are miserable sinners, and all the rest of it, it seems contemptible and not worthy of self-respecting human beings. We ought to stand up and look the world frankly in the face. We ought to make the best we can of the world, and if it is not so good as we wish, after all it will still be better than what these others have made of it in all these ages. A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past, or a fettering of the free intelligence by the words uttered long ago by ignorant men.

Science Watch (September 1994)
Context: I don't believe that the ultimate theory will come by steady work along existing lines. We need something new. We can't predict what that will be or when we will find it because if we knew that, we would have found it already! It could come in the next 20 years, but we might never find it.

Give War a Chance (1992)

St. 3
In The Seven Woods (1904), Adam's Curse http://poetry.poetryx.com/poems/1431/
Context: It’s certain there is no fine thing
Since Adam’s fall but needs much labouring.
There have been lovers who thought love should be
So much compounded of high courtesy
That they would sigh and quote with learned looks
Precedents out of beautiful old books;
Yet now it seems an idle trade enough.

Reverence for Life (1969)
Context: At sunset of the third day, near the village of Igendja, we moved along an island set in the middle of the wide river. On a sandback to our left, four hippopotamuses and their young plodded along in our same direction. Just then, in my great tiredness and discouragement, the phrase "Reverence for Life" struck me like a flash. As far as I knew, it was a phrase I had never heard nor ever read. I realized at once that it carried within itself the solution to the problem that had been torturing me. Now I knew that a system of values which concerns itself only with our relationship to other people is incomplete and therefore lacking in power for good. Only by means of reverence for life can we establish a spiritual and humane relationship with both people and all living creatures within our reach. Only in this fashion can we avoid harming others, and, within the limits of our capacity, go to their aid whenever they need us.

Light (1919), Ch. XXIII - Face To Face
Context: Only the idolatrous and the weak have need of illusion as of a remedy. The rest only need see and speak.
She smiles, vague as an angel, hovering in the purity of the evening between light and darkness. I am so near to her that I must kneel to be nearer still. I kiss her wet face and soft lips, holding her hand in both of mine.
Yes, there is a Divinity, one from which we must never turn aside for the guidance of our huge inward life and of the share we have as well in the life of all men. It is called the truth.

John: Act 3, Scene 2.
Days Without End (1933)
Context: I listen to people talking about this universal breakdown we are in and I marvel at their stupid cowardice. It is so obvious that they deliberately cheat themselves because their fear of change won't let them face the truth. They don't want to understand what has happened to them. All they want is to start the merry-go-round of blind greed all over again. They no longer know what they want this country to be, what they want it to become, where they want it to go. It has lost all meaning for them except as pig-wallow. And so their lives as citizens have no beginnings, no ends. They have lost the ideal of the Land of the Free. Freedom demands initiative, courage, the need to decide what life must mean to oneself. To them, that is terror. They explain away their spiritual cowardice by whining that the time for individualism is past, when it is their courage to possess their own souls which is dead — and stinking! No, they don't want to be free. Slavery means security — of a kind, the only kind they have courage for. It means they need not to think. They have only to obey orders from owners who are, in turn, their slaves!

2014, Young Southeast Asian Leaders Initiative Town Hall Speech (November 2014)
Context: But I also think that from what I've heard, one of the reforms that will need to take place in universities here is to make sure that in all the departments there is the ability for universities and students to shape curriculums and to have access to information from everywhere around the world, and that it's not just a narrow process of indoctrination. Because the best universities are ones that teach you how to think not what to think, right? A good education is not just knowing facts, although you need to know facts. You need to know that two plus two is four; it's not five. That's an important fact. But you also need to know how to ask questions, and how to critically analyze a problem, and how to be able to distinguish between fact and opinion, and how to compare two different ideas.

On Serbian war aims and human rights abuses during the post-Yugoslavian conlicts, and especially the Bosnian War, as quoted in (10 June 1993)
Context: It is unfortunate for all that no moral issue has ever been clearer. Any attempt to plea-bargain with outlaws and renegades will only be at the expense of honor, decency and self-respect. The Serbs, are two-dimensional people with a craving for simplicity and an ideology so basic it can be understood without effort. They need enemies, not friends, to focus their two-dimensional ideas. Life for them is a simple tune, never an orchestration, or even a pleasant harmony. Animals make use of their resources with far greater felicity than these retorted creatures, whose subscription to the human race is well in arrears.

Camino Real (1953)
Context: You said, "They're harmless dreamers and they're loved by the people." — "What," I asked you, "is harmless about a dreamer, and what," I asked you, "is harmless about the love of the people? — Revolution only needs good dreamers who remember their dreams."

The character "Luka" in The Lower Depths (1902) English translation by Laurence Irving (1912)
Context: Some one has to be kind, girl — some one has to pity people! Christ pitied everybody — and he said to us: "Go and do likewise!" I tell you — if you pity a man when he most needs it, good comes of it. Why — I used to be a watchman on the estate of an engineer near Tomsk — all right — the house was right in the middle of a forest — lonely place — winter came — and I remained all by myself. Well — one night I heard a noise — thieves creeping in! I took my gun — I went out. I looked and saw two of them opening a window — and so busy that they didn't even see me. I yell: "Hey there — get out of here!" And they turn on me with their axes — I warn them to stand back, or I'd shoot — and as I speak, I keep on covering them with my gun, first on the one, then the other — they go down on their knees, as if to implore me for mercy. And by that time I was furious — because of those axes, you see — and so I say to them: "I was chasing you, you scoundrels — and you didn't go. Now you go and break off some stout branches!" — and they did so — and I say: "Now — one of you lie down and let the other one flog him!" So they obey me and flog each other — and then they began to implore me again. "Grandfather," they say, "for God's sake give us some bread! We're hungry!" There's thieves for you, my dear! [Laughs. ] And with an ax, too! Yes — honest peasants, both of them! And I say to them, "You should have asked for bread straight away!" And they say: "We got tired of asking — you beg and beg — and nobody gives you a crumb — it hurts!" So they stayed with me all that winter — one of them, Stepan, would take my gun and go shooting in the forest — and the other, Yakoff, was ill most of the time — he coughed a lot... and so the three of us together looked after the house... then spring came... "Good-bye, grandfather," they said — and they went away — back home to Russia... escaped convicts — from a Siberian prison camp... honest peasants! If I hadn't felt sorry for them — they might have killed me — or maybe worse — and then there would have been a trial and prison and afterwards Siberia — what's the sense of it? Prison teaches no good — and Siberia doesn't either — but another human being can... yes, a human being can teach another one kindness — very simply!

Section 48 of the Code of Hammurabi (translated by Leonard William King, 1910).
Alternately translated as: If a man owe a debt and Adad inundate his field and carry away the produce, or, though lack of water, grain have not grown in the field, in that year he shall not make any return of grain to the creditor, he shall alter his contract-tablet and he shall not pay the interest for that year.

2016, Howard University commencement address (May 2016)
Context: Racism persists. Inequality persists. Don’t worry — I’m going to get to that. But I wanted to start, Class of 2016, by opening your eyes to the moment that you are in. If you had to choose one moment in history in which you could be born, and you didn’t know ahead of time who you were going to be — what nationality, what gender, what race, whether you’d be rich or poor, gay or straight, what faith you'd be born into — you wouldn’t choose 100 years ago. You wouldn’t choose the fifties, or the sixties, or the seventies. You’d choose right now. If you had to choose a time to be, in the words of Lorraine Hansberry, “young, gifted, and black” in America, you would choose right now.
I tell you all this because it's important to note progress. Because to deny how far we’ve come would do a disservice to the cause of justice, to the legions of foot soldiers; to not only the incredibly accomplished individuals who have already been mentioned, but your mothers and your dads, and grandparents and great grandparents, who marched and toiled and suffered and overcame to make this day possible. I tell you this not to lull you into complacency, but to spur you into action — because there’s still so much more work to do, so many more miles to travel. And America needs you to gladly, happily take up that work.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: I must interpret the life about me as I interpret the life that is my own. My life is full of meaning to me. The life around me must be full of significance to itself. If I am to expect others to respect my life, then I must respect the other life I see, however strange it may be to mine. And not only other human life, but all kinds of life: life above mine, if there be such life; life below mine, as I know it to exist. Ethics in our Western world has hitherto been largely limited to the relations of man to man. But that is a limited ethics. We need a boundless ethics which will include the animals also.

Epidicus, Act I, sc. 2, line 9.
Epidicus
Context: The man that comforts a desponding friend with words alone, does nothing. He’s a friend indeed who proves himself a friend in need.

Lectures XIV and XV, "The Value of Saintliness"
1900s, The Varieties of Religious Experience (1902)
Context: The gods we stand by are the gods we need and can use, the gods whose demands on us are reinforcements of our demands on ourselves and on one another. What I then propose to do is, briefly stated, to test saintliness by common sense, to use human standards to help us decide how far the religious life commends itself as an ideal kind of human activity. … It is but the elimination of the humanly unfit, and the survival of the humanly fittest, applied to religious beliefs; and if we look at history candidly and without prejudice, we have to admit that no religion has ever in the long run established or proved itself in any other way. Religions have approved themselves; they have ministered to sundry vital needs which they found reigning. When they violated other needs too strongly, or when other faiths came which served the same needs better, the first religions were supplanted.

The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)
Context: You and I in America are faced not with a segregationist conspiracy, we’re faced with a government conspiracy. Everyone who’s filibustering is a senator—that’s the government. Everyone who’s finagling in Washington, D. C., is a congressman—that’s the government. You don’t have anybody putting blocks in your path but people who are a part of the government. The same government that you go abroad to fight for and die for is the government that is in a conspiracy to deprive you of your voting rights, deprive you of your economic opportunities, deprive you of decent housing, deprive you of decent education. You don’t need to go to the employer alone, it is the government itself, the government of America, that is responsible for the oppression and exploitation and degradation of black people in this country. And you should drop it in their lap. This government has failed the Negro. This so-called democracy has failed the Negro. And all these white liberals have definitely failed the Negro.

Source: End Zone (1972), Ch. 19

Source: The Spiritual Life (1947), p. 267
Context: The ethic of reverence for life constrains all, in whatever walk of life they may find themselves, to busy themselves intimately with all the human and vital processes which are being played out around them, and to give themselves as men to the man who needs human help and sympathy. It does not allow the scholar to live for his science alone, even if he is very useful to the community in so doing. It does not permit the artist to exist only for his art, even if he gives inspiration to many by its means. It refuses to let the business man imagine that he fulfills all legitimate demands in the course of his business activities. It demands from all that they should sacrifice a portion of their own lives for others. In what way and in what measure this is his duty, this everyone must decide on the basis of the thoughts which arise in himself, and the circumstances which attend the course of his own life. The self-sacrifice of one may not be particularly in evidence. He carries it out simply by continuing his normal life. Another is called to some striking self-surrender which obliges him to set on one side all regard for his own progress. Let no one measure himself by his conclusions respecting someone else. The destiny of men has to fulfill itself in a thousand ways, so that goodness may be actualized. What every individual has to contribute remains his own secret. But we must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: 'He who loses his life shall find it.

Gonzo Papers, Vol. 1: The Great Shark Hunt: Strange Tales from a Strange Time (1979)
1970s
Context: Myths and legends die hard in America. We love them for the extra dimension they provide, the illusion of near-infinite possibility to erase the narrow confines of most men's reality. Weird heroes and mould-breaking champions exist as living proof to those who need it that the tyranny of 'the rat race' is not yet final.

"Here, There and Everywhere" form Revolver (1966) - Full lyrics at Songfacts.com http://www.songfacts.com/detail.php?id=105
Lyrics, The Beatles
Context: To lead a better life,
I need my love to be here.
Here, making each day of the year,
Changing my life with a wave of her hand.
Nobody can deny that there's something there.

When asked if they wouldn't sing because they couldn't, in a press conference at John F. Kennedy Airport (7 February 1964) http://www.dmbeatles.com/interviews.php?interview=10

Book VIII, 1155a.26
Nicomachean Ethics

1910s, The New Nationalism (1910)
Context: The people of the United States suffer from periodical financial panics to a degree substantially unknown to the other nations, which approach us in financial strength. There is no reason why we should suffer what they escape. It is of profound importance that our financial system should be promptly investigated, and so thoroughly and effectively revised as to make it certain that hereafter our currency will no longer fail at critical times to meet our needs.

The Folly Of Being Comforted http://poetry.poetryx.com/poems/1623/
In The Seven Woods (1904)
Context: One that is ever kind said yesterday:
'Your well-belovéd's hair has threads of grey,
And little shadows come about her eyes;
Time can but make it easier to be wise
Though now it seems impossible, and so
All that you need is patience.'
Heart cries, 'No,
I have not a crumb of comfort, not a grain.
Time can but make her beauty over again:
Because of that great nobleness of hers
The fire that stirs about her, when she stirs,
Burns but more clearly. O she had not these ways
When all the wild summer was in her gaze.'
O heart! O heart! if she'd but turn her head,
You'd know the folly of being comforted.

2016, Memorial Service for Fallen Dallas Police Officers (July 2016)
Context: I've seen how a spirit of unity, born of tragedy, can gradually dissipate, overtaken by the return to business as usual, by inertia and old habits and expediency. I see how easily we slip back into our old notions, because they’re comfortable, we’re used to them. I’ve seen how inadequate words can be in bringing about lasting change. I’ve seen how inadequate my own words have been. And so I’m reminded of a passage in *John’s Gospel [First John]: Let us love not with words or speech, but with actions and in truth. If we’re to sustain the unity we need to get through these difficult times, if we are to honor these five outstanding officers who we’ve lost, then we will need to act on the truths that we know. And that’s not easy. It makes us uncomfortable. But we’re going to have to be honest with each other and ourselves.

Postscript 1984 : The Case for a Tragic Optimism, based on a lecture at the Third World Congress of Logotherapy, Regensburg University (19 June 1983)
Man's Search for Meaning (1946; 1959; 1984)
Context: You may of course ask whether we really need to refer to "saints." Wouldn't it suffice just to refer to decent people? It is true that they form a minority. More than that, they always will remain a minority. And yet I see therein the very challenge to join the minority. For the world is in a bad state, but everything will become still worse unless each of us does his best.
So, let us be alert — alert in a twofold sense:
Since Auschwitz we know what man is capable of.
And since Hiroshima we know what is at stake.

Note to Stanza 27
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas
Context: I have said that God is pleased with nothing but love; but before I explain this, it will be as well to set forth the grounds on which the assertion rests. All our works, and all our labours, how grand soever they may be, are nothing in the sight of God, for we can give Him nothing, neither can we by them fulfil His desire, which is the growth of our soul. As to Himself He desires nothing of this, for He has need of nothing, and so, if He is pleased with anything it is with the growth of the soul; and as there is no way in which the soul can grow but in becoming in a manner equal to Him, for this reason only is He pleased with our love. It is the property of love to place him who loves on an equality with the object of his love. Hence the soul, because of its perfect love, is called the bride of the Son of God, which signifies equality with Him. In this equality and friendship all things are common, as the Bridegroom Himself said to His disciples: I have called you friends, because all things, whatsoever I have heard of my Father, I have made known to you.

20
Sovereign Maxims

Source: The Fascist Offensive and the Tasks of the Communist International in the Struggle of the Working Class against Fascism, Ch. 1.
Context: What is the source of the influence of fascism over the masses? Fascism is able to attract the masses because it demagogically appeals to their most urgent needs and demands. Fascism not only inflames prejudices that are deeply ingrained in the masses, but also plays on the better sentiments of the masses, on their sense of justice and sometimes even on their revolutionary traditions. Why do the German fascists, those lackeys of the bourgeoisie and mortal enemies of socialism, represent themselves to the masses as "Socialists," and depict their accession to power as a "revolution"? Because they try to exploit the faith in revolution and the urge towards socialism that lives in the hearts of the mass of working people in Germany.

1860s
Context: In this sad world of ours, sorrow comes to all; and, to the young, it comes with bitterest agony, because it takes them unawares. The older have learned to ever expect it. I am anxious to afford some alleviation of your present distress. Perfect relief is not possible, except with time. You can not now realize that you will ever feel better. Is not this so? And yet it is a mistake. You are sure to be happy again. To know this, which is certainly true, will make you some less miserable now. I have had experience enough to know what I say; and you need only to believe it, to feel better at once.

Letter to Fanny McCullough (23 December 1862); Collected Works of Abraham Lincoln, edited by Roy P. Basler

Source: Moral Man and Immoral Society (1932), pp. 194-196
Context: The hope that the internal enemies will all be destroyed and that the new society will create only men who will be in perfect accord with the collective will of society, and will not seek personal advantage in the social process, is romantic in its interpretation of the possibilities of human nature and in its mystical glorification of the anticipated automatic mutuality in the communist society.... In all these prophecies pure sentimentality obscures the fact that there can never be a perfect mutuality of interest between individuals who perform different functions in society... Man will always be imaginative enough to enlarge his needs beyond minimum requirements and selfish enough to feel the pressure of his needs more than the needs of others. Every society will have to maintain methods of arbitrating conflicting needs to the end of history; and in that process those who are shrewder will gain some advantage over the simple, even if they should lack special instruments of power.

1910s, Address to the Knights of Columbus (1915)
Context: Four centuries and a quarter have gone by since Columbus by discovering America opened the greatest era in world history. Four centuries have passed since the Spaniards began that colonization on the main land which has resulted in the growth of the nations of Latin-America. Three centuries have passed since, with the settlements on the coasts of Virginia and Massachusetts, the real history of what is now the United States began. All this we ultimately owe to the action of an Italian seaman in the service of a Spanish King and a Spanish Queen. It is eminently fitting that one of the largest and most influential social organizations of this great republic, a republic in which the tongue is English, and the blood derived from many sources, should, in its name, commemorate the great Italian. It is eminently fitting to make an address on Americanism before this society. We of the United States need above all things to remember that, while we are by blood and culture kin to each of the nations of Europe, we are also separate from each of them. We are a new and distinct nationality. We are developing our own distinctive culture and civilization, and the worth of this civilization will largely depend upon our determination to keep it distinctively our own. Our sons and daughters should be educated here and not abroad. We should freely take from every other nation whatever we can make of use, but we should adopt and develop to our own peculiar needs what we thus take, and never be content merely to copy.

Telegram to government aviation production plant superintendents by Stalin in the autumn of 1941, warning them to produce more Il-2 Sturmovik ground attack aircraft for national defense.

Stalin's speeches, writings and authorised interviews
Context: You have let down our country and our Red Army. You have the nerve not to manufacture IL-2s until now. Our Red Army now needs IL-2 aircraft like the air it breathes, like the bread it eats. Shenkman produces one IL-2 a day and Tretyakov builds one or two MiG-3s daily. It is a mockery of our country and the Red Army. I ask you not to try the government's patience, and demand that you manufacture more ILs. This is my final warning.

Foreword
The Fascist Offensive and the Tasks of the Communist International in the Struggle of the Working Class against Fascism
Context: With the development of the very deep economic crisis, with the general crisis of capitalism becoming sharply accentuated and the mass of working people becoming revolutionized, fascism has embarked upon a wide offensive. The ruling bourgeoisie more and more seeks salvation in fascism, with the object of taking exceptional predatory measures against the working people, preparing for an imperialist war of plunder, attacking the Soviet Union, enslaving and partitioning China, and by all these means preventing revolution. The imperialist circles are trying to shift the whole burden of the crisis onto the shoulders of the working people. That is why they need fascism. They are trying to solve the problem of markets by enslaving the weak nations, by intensifying colonial oppression and repartitioning the world anew by means of war. That is why they need fascism.

Radio Free Entertainment interview (2007)
Context: I like to climb. I don't love to work out. Actually, I hate to work out. You know, I tell myself, "AnnaSophia, you have to work out. You haven't gotten any exercise in the longest time." You know, I don't have time, really, to work out or play a sport. But I love to dance. I like to run in the springtime or in the fall. I like to go outside. I don't like running on a treadmill. I get tired... I just get sick of it. But if I'm outside, I could just run for ages. Or walk, if I need a break.

2014, Young Southeast Asian Leaders Initiative Town Hall (April 2014)
Context: And when I think back to my journey, my past, I think the most important thing for -- and maybe the most important thing for all the young people here -- is to realize that you really can have an impact on the world; you can achieve your dreams. But in order to do so, you have to focus not so much on a title or how much money you’re going to make, you have to focus more on what kind of influence and impact are you going to have on other people’s lives -- what good can you do in the world. Now, that may involve starting a business, but if you want to start a business you should be really excited about the product or the service that you’re making. It shouldn’t just be how much money I can make -- because the business people who I meet who do amazing things, like Bill Gates, who started Microsoft -- they’re usually people who are really interested in what they do and they really think that it can make a difference in people’s lives. If you want to go into government, you shouldn’t just want to be a particular government official. You should want to go into government because you think it can help educate some children, or it can help provide jobs for people who need work. So I think the most important thing for me was when I started thinking more about other people and how I could have an impact in my larger society and community, and wasn’t just thinking about myself. That’s when I think your dreams can really take off -- because if you’re only thinking about you, then your world is small; if you‘re thinking about others, then your world gets bigger.

Remarks after the Solvay Conference (1927)
Context: I consider those developments in physics during the last decades which have shown how problematical such concepts as "objective" and "subjective" are, a great liberation of thought. The whole thing started with the theory of relativity. In the past, the statement that two events are simultaneous was considered an objective assertion, one that could be communicated quite simply and that was open to verification by any observer. Today we know that 'simultaneity' contains a subjective element, inasmuch as two events that appear simultaneous to an observer at rest are not necessarily simultaneous to an observer in motion. However, the relativistic description is also objective inasmuch as every observer can deduce by calculation what the other observer will perceive or has perceived. For all that, we have come a long way from the classical ideal of objective descriptions.
In quantum mechanics the departure from this ideal has been even more radical. We can still use the objectifying language of classical physics to make statements about observable facts. For instance, we can say that a photographic plate has been blackened, or that cloud droplets have formed. But we can say nothing about the atoms themselves. And what predictions we base on such findings depend on the way we pose our experimental question, and here the observer has freedom of choice. Naturally, it still makes no difference whether the observer is a man, an animal, or a piece of apparatus, but it is no longer possible to make predictions without reference to the observer or the means of observation. To that extent, every physical process may be said to have objective and subjective features. The objective world of nineteenth-century science was, as we know today, an ideal, limiting case, but not the whole reality. Admittedly, even in our future encounters with reality we shall have to distinguish between the objective and the subjective side, to make a division between the two. But the location of the separation may depend on the way things are looked at; to a certain extent it can be chosen at will. Hence I can quite understand why we cannot speak about the content of religion in an objectifying language. The fact that different religions try to express this content in quite distinct spiritual forms is no real objection. Perhaps we ought to look upon these different forms as complementary descriptions which, though they exclude one another, are needed to convey the rich possibilities flowing from man's relationship with the central order.

2013, Commencement Address at Ohio State University (May 2013)
Context: I don’t pretend to have all the answers. And I’m not going to offer some grand theory – not when it’s a beautiful day and you’ve got some celebrating to do. I’m not going to get partisan, either, because that’s not what citizenship is about. In fact, I am asking the same thing of you that President Bush did when he spoke at this commencement in 2002: “America needs more than taxpayers, spectators, and occasional voters,” he said. “America needs full-time citizens.”
And as graduates from a university whose motto is “Education for Citizenship,” that’s what your country expects of you. So briefly, I will ask you for two things: to participate, and to persevere.
After all, your democracy does not function without your active participation. At a bare minimum, that means voting, eagerly and often. It means knowing who’s been elected to make decisions on your behalf, what they believe in, and whether or not they deliver. If they don’t represent you the way you want, or conduct themselves the way you expect – if they put special interests above your own – you’ve got to let them know that’s not okay. And if they let you down, there’s a built-in day in November where you can really let them know that’s not okay.

1900s, Address at Providence (1901)
Variant: The great corporations which we have grown to speak of rather loosely as trusts are the creatures of the State, and the State not only has the right to control them, but it is duty bound to control them wherever the need of such control is shown.
Context: The great corporations which we have grown to speak of rather loosely as trusts are the creatures of the State, and the State not only has the right to control them wherever need of such control is shown… [Applause] The immediate necessity in dealing with trusts is to place them under the real, not the nominal, control of some sovereign to which, as its creatures, the trusts owe allegiance, and in whose courts the sovereign's orders may be enforced. In my opinion, this sovereign must be the National Government.

Part 2.2 Introduction
1790s, Rights of Man, Part 2 (1792)
Context: Freedom had been hunted round the globe; reason was considered as rebellion; and the slavery of fear had made men afraid to think. But such is the irresistible nature of truth, that all it asks, — and all it wants, — is the liberty of appearing. The sun needs no inscription to distinguish him from darkness; and no sooner did the American governments display themselves to the world, than despotism felt a shock and man began to contemplate redress.

Know Thyself (1881)
Context: What "Conservatives," "Liberals" and "Conservative-liberals," and finally "Democrats," "Socialists," or even "Social-democrats" etc., have lately uttered on the Jewish Question, must seem to us a trifle foolish; for none of these parties would think of testing that "Know thyself" upon themselves, not even the most indefinite and therefore the only one that styles itself in German, the "Progress"-party. There we see nothing but a clash of interests, whose object is common to all the disputants, common and ignoble: plainly the side most strongly organised, i. e. the most unscrupulous, will bear away the prize. With all our comprehensive State- and National-Economy, it would seem that we are victims to a dream now flattering, now terrifying, and finally asphyxiating: all are panting to awake therefrom; but it is the dream's peculiarity that, so long as it enmeshes us, we take it for real life, and fight against our wakening as though we fought with death. At last one crowning horror gives the tortured wretch the needful strength: he wakes, and what he held most real was but a figment of the dæmon of distraught mankind.
We who belong to none of all those parties, but seek our welfare solely in man's wakening to his simple hallowed dignity; we who are excluded from these parties as useless persons, and yet are sympathetically troubled for them, — we can only stand and watch the spasms of the dreamer, since no cry of ours can pierce to him. So let us save and tend and brace our best of forces, to bear a noble cordial to the sleeper when he wakes, as of himself he must at last.

Pt. II, st. 8
The Vision of Sir Launfal (1848)
Context: The Holy Supper is kept, indeed,
In whatso we share with another's need,—
Not that which we give, but what we share,—
For the gift without the giver is bare;
Who bestows himself with his alms feeds three,—
Himself, his hungering neighbor, and me.

1910s, Address to the Knights of Columbus (1915)
Context: Four centuries and a quarter have gone by since Columbus by discovering America opened the greatest era in world history. Four centuries have passed since the Spaniards began that colonization on the main land which has resulted in the growth of the nations of Latin-America. Three centuries have passed since, with the settlements on the coasts of Virginia and Massachusetts, the real history of what is now the United States began. All this we ultimately owe to the action of an Italian seaman in the service of a Spanish King and a Spanish Queen. It is eminently fitting that one of the largest and most influential social organizations of this great republic, a republic in which the tongue is English, and the blood derived from many sources, should, in its name, commemorate the great Italian. It is eminently fitting to make an address on Americanism before this society. We of the United States need above all things to remember that, while we are by blood and culture kin to each of the nations of Europe, we are also separate from each of them. We are a new and distinct nationality. We are developing our own distinctive culture and civilization, and the worth of this civilization will largely depend upon our determination to keep it distinctively our own. Our sons and daughters should be educated here and not abroad. We should freely take from every other nation whatever we can make of use, but we should adopt and develop to our own peculiar needs what we thus take, and never be content merely to copy.

2015, State of the Union Address (January 2015)
Context: When we make rash decisions, reacting to the headlines instead of using our heads; when the first response to a challenge is to send in our military -- then we risk getting drawn into unnecessary conflicts, and neglect the broader strategy we need for a safer, more prosperous world. That’s what our enemies want us to do. I believe in a smarter kind of American leadership. We lead best when we combine military power with strong diplomacy; when we leverage our power with coalition building; when we don’t let our fears blind us to the opportunities that this new century presents. That’s exactly what we’re doing right now. And around the globe, it is making a difference. [... ] That’s how America leads -- not with bluster, but with persistent, steady resolve.

"A Changed Person", p. 96
Awareness (1992)
Context: It's only when you become love — in other words, when you have dropped your illusions and attachments — that you will "know." As you identify less and less with the "me," you will be more at ease with everybody and with everything. Do you know why? Because you are no longer afraid of being hurt or not liked. You no longer desire to impress anyone. Can you imagine the relief when you don't have to impress anybody anymore? Oh, what a relief. Happiness at last! You no longer feel the need or the compulsion to explain things anymore. It's all right. What is there to be explained? And you don't feel the need or compulsion to apologize anymore. I'd much rather hear you say, "I've come awake," than hear you say, "I'm sorry." I'd much rather hear you say to me, "I've come awake since we last met; what I did to you won't happen again," than to hear you say, "I'm so sorry for what I did to you."

First lines, Ch. 1
The Crimson Petal and the White (2002)
Context: Watch your step. Keep your wits about you; you will need them. This city I am bringing you to is vast and intricate, and you have not been here before. You may imagine, from other stories you've read, that you know it well, but those stories flattered you, welcoming you as a friend, treating you as if you belonged. The truth is that you are an alien from another time and place altogether.

Part III: Man and Himself, Ch. 21: The Happy World, pp. 212–3
1950s, New Hopes for a Changing World (1951)
Context: Man, in the long ages since he descended from the trees, has passed arduously and perilously through a vast dusty desert, surrounded by the whitening bones of those who have perished by the way, maddened by hunger and thirst, by fear of wild beasts, by dread of enemies, not only living enemies, but spectres of dead rivals projected on to the dangerous world by the intensity of his own fears. At last he has emerged from the desert into a smiling land, but in the long night he has forgotten how to smile. We cannot believe in the brightness of the morning. We think it trivial and deceptive; we cling to old myths that allow us to go on living with fear and hate – above all, hate of ourselves, miserable sinners. This is folly. Man now needs for his salvation only one thing: to open his heart to joy, and leave fear to gibber through the glimmering darkness of a forgotten past. He must lift up his eyes and say: "No, I am not a miserable sinner; I am a being who, by a long and arduous road, has discovered how to make intelligence master natural obstacles, how to live in freedom and joy, at peace with myself and therefore with all mankind." This will happen if men choose joy rather than sorrow. If not, eternal death will bury man in deserved oblivion.

Letter from Belfast ( 5 August 1953) http://fridaynightboys300.blogspot.com/2010/10/many-letters-of-philip-larkin.html to Monica Jones
Context: You know I don’t care at all for politics, intelligently. I found that at school when we argued all we did was repeat the stuff we had, respectively, learnt from the Worker, the Herald, Peace News, the Right Book Club (that was me, incidentally: I knew these dictators, Marching Spain, I can remember them now) and as they all contradicted each other all we did was get annoyed. I came to the conclusion that an enormous amount of research was needed to form an opinion on anything, & therefore I abandoned politics altogether as a topic of conversation. It’s true that the writers I grew up to admire were either non-political or Left-wing, & that I couldn’t find any Right-wing writer worthy of respect, but of course most of the ones I admired were awful fools or somewhat fakey, so I don’t know if my prejudice for the Left takes its origin there or not. But if you annoy me by speaking your mind in the other interest, it’s not because I feel sacred things are being mocked but because I can’t reply, not (as usual) knowing enough. … By the way, of course I’m terribly conventional, by necessity! Anyone afraid to say boo to a goose is conventional.

Book I, 1253a.27
Politics

2014, Sixth State of the Union Address (January 2014)
Context: For while our relationship with Afghanistan will change, one thing will not: our resolve that terrorists do not launch attacks against our country. [... ] We have to remain vigilant. But I strongly believe our leadership and our security cannot depend on our outstanding military alone. As commander in chief, I have used force when needed to protect the American people, and I will never hesitate to do so as long as I hold this office. But I will not send our troops into harm's way unless it is truly necessary, nor will I allow our sons and daughters to be mired in open-ended conflicts. We must fight the battles that need to be fought, not those that terrorists prefer from us -- large-scale deployments that drain our strength and may ultimately feed extremism. So even as we actively and aggressively pursue terrorist networks, through more targeted efforts and by building the capacity of our foreign partners, America must move off a permanent war footing. That's why I've imposed prudent limits on the use of drones, for we will not be safer if people abroad believe we strike within their countries without regard for the consequence.

2016, Howard University commencement address (May 2016)
Context: You can create your own style, set your own standard of beauty, embrace your own sexuality. Think about an icon we just lost — Prince. He blew up categories. People didn’t know what Prince was doing. … And folks loved him for it.
You need to have the same confidence. Or as my daughters tell me all the time, “You be you, Daddy.” … Sometimes Sasha puts a variation on it — "You do you, Daddy." … And because you’re a black person doing whatever it is that you're doing, that makes it a black thing. Feel confident.

Tragedy and the Common Man (1949)
Context: I think the tragic feeling is evoked in us when we are in the presence of a character who is ready to lay down his life, if need be, to secure one thing — his sense of personal dignity. From Orestes to Hamlet, Medea to Macbeth, the underlying struggle is that of the individual attempting to gain his "rightful" position in his society.
Sometimes he is one who has been displaced from it, sometimes one who seeks to attain it for the first time, but the fateful wound from which the inevitable events spiral is the wound of indignity and its dominant force is indignation. Tragedy, then, is the consequence of a man's total compulsion to evaluate himself justly.

Psychedelic Society (1984)
Context: Our ability to destroy ourselves is the mirror image of our ability to save ourselves, and what is lacking is the clear vision of what should be done... What needs to be done is that fundamental, ontological conceptions of reality need to be redone. We need a new language, and to have a new language we must have a new reality... A new reality will generate a new language, a new language will fix a new reality, and make it part of this reality.

Fragment on Government http://quod.lib.umich.edu/l/lincoln/lincoln2/1:261?rgn=div1;view=fulltext (1 July 1854?) in "The Collected Works of Abraham Lincoln", ed. Roy P. Basler, Vol. 2, pp. 220-221
1850s
Context: The legitimate object of government, is to do for a community of people, whatever they need to have done, but can not do, at all, or can not, so well do, for themselves - in their separate, and individual capacities. In all that the people can individually do as well for themselves, government ought not to interfere. The desirable things which the individuals of a people can not do, or can not well do, for themselves, fall into two classes: those which have relation to wrongs, and those which have not. Each of these branch off into an infinite variety of subdivisions. The first - that in relation to wrongs - embraces all crimes, misdemeanors, and nonperformance of contracts. The other embraces all which, in its nature, and without wrong, requires combined action, as public roads and highways, public schools, charities, pauperism, orphanage, estates of the deceased, and the machinery of government itself. From this it appears that if all men were just, there still would be some, though not so much, need for government.

Hilbert (2nd edition, 1996) by Constance Reid, p. 92
Context: But he (Galileo) was not an idiot,... Only an idiot could believe that scientific truth needs martyrdom — that may be necessary in religion, but scientific results prove themselves in time.

Source: The Gendered Atom: Reflections on the Sexual Psychology of Science (1999), Ch.9 Deep Community
Context: Without apoptosis, life would not be possible.... when cells lose their ability to die, they run rampant, assuming that life-threatening form we call cancer.... The process of apoptosis by which life and development are governed is profoundly communal.... Cells... need to be "encouraged" to live.

1860s, Letter to James C. Conkling (1863)
Context: You dislike the emancipation proclamation; and, perhaps, would have it retracted. You say it is unconstitutional — I think differently. I think the constitution invests its commander-in-chief, with the law of war, in time of war. The most that can be said, if so much, is, that slaves are property. Is there — has there ever been — any question that by the law of war, property, both of enemies and friends, may be taken when needed? And is it not needed whenever taking it, helps us, or hurts the enemy? Armies, the world over, destroy enemies' property when they can not use it; and even destroy their own to keep it from the enemy. Civilized belligerents do all in their power to help themselves, or hurt the enemy, except a few things regarded as barbarous or cruel. Among the exceptions are the massacre of vanquished foes, and non-combatants, male and female.

2015, Remarks to the Kenyan People (July 2015)
Context: Because corruption holds back every aspect of economic and civil life. It’s an anchor that weighs you down and prevents you from achieving what you could. If you need to pay a bribe and hire somebody’s brother -- who’s not very good and doesn’t come to work -- in order to start a business, well, that’s going to create less jobs for everybody. If electricity is going to one neighborhood because they’re well-connected, and not another neighborhood, that’s going to limit development of the country as a whole. If someone in public office is taking a cut that they don't deserve, that’s taking away from those who are paying their fair share. So this is not just about changing one law -- although it's important to have laws on the books that are actually being enforced. It’s important that not only low-level corruption is punished, but folks at the top, if they are taking from the people, that has to be addressed as well. But it's not something that is just fixed by laws, or that any one person can fix. It requires a commitment by the entire nation -- leaders and citizens -- to change habits and to change culture. [... ] People who break the law and violate the public trust need to be prosecuted. NGOs have to be allowed to operate who shine a spotlight on what needs to change. And ordinary people have to stand up and say, enough is enough.

On his stage performances, including acts where he would crawl and roll on broken glass.
Rolling Stone interview (2003)
Context: As society has changed, what had formerly been unacceptable has become colorful, even the broken-glass thing. Although, you know, there's an archetypal element to that anyway.... It's about the blood... The Christians used that riff with Christ. What did Christ really do? He hung out with hard-drinking fishermen. And when they asked him, "Why are you hanging out with prostitutes and fishermen?" he said, "Because they need me." What a line, you know? But what your martial society really wants is blood. We need some blood. We need some suffering. Like, the individual must suffer for the good of the whole. I toy around with that. Early on, I wasn't looking at Jesus Christ, saying to myself, "What an angle." I wasn't trying to be Christ-y. But, after all, on one level, this is showbiz.

1910s, The New Nationalism (1910)
Context: If our political institutions were perfect, they would absolutely prevent the political domination of money in any part of our affairs. We need to make our political representatives more quickly and sensitively responsive to the people whose servants they are. More direct action by the people in their own affairs under proper safeguards is vitally necessary. The direct primary is a step in this direction, if it is associated with a corrupt-services act effective to prevent the advantage of the man willing recklessly and unscrupulously to spend money over his more honest competitor. It is particularly important that all moneys received or expended for campaign purposes should be publicly accounted for, not only after election, but before election as well. Political action must be made simpler, easier, and freer from confusion for every citizen. I believe that the prompt removal of unfaithful or incompetent public servants should be made easy and sure in whatever way experience shall show to be most expedient in any given class of cases.

Ancient Medicine
Context: Whoever having undertaken to speak or write on Medicine, have first laid down for themselves some hypothesis to their argument, such as hot, or cold, or moist, or dry, or whatever else they choose, (thus reducing their subject within a narrow compass, and supposing only one or two original causes of diseases or of death among mankind,) are all clearly mistaken in much that they say; and this is the more reprehensible as relating to an art which all men avail themselves of on the most important occasions... For there are practitioners, some bad and some far otherwise, which, if there had been no such thing as Medicine, and if nothing had been investigated or found out in it... all would have been equally unskilled and ignorant of it, and everything concerning the sick would have been directed by chance. But now it is not so; for, as in all the other arts, those who practise them differ much from one another in dexterity and knowledge, so is it in like manner with Medicine. Wherefore I have not thought that it stood in need of an empty hypothesis, like those subjects which are occult and dubious... as, for example, with regard to things above us [meteorology, astronomy or astrology] and things below the earth [geology, Hades, ]; if any one should treat of these and undertake to declare how they are constituted, the reader or hearer could not find out, whether what is delivered be true or false; for there is nothing which can be referred to in order to discover the truth.<!--pp. 161-162

1990s, Why "Free Software" is better than "Open Source" (1998)
Context: Spreading the idea of freedom is a big job — it needs your help. That's why we stick to the term "free software" in the GNU Project, so we can help do that job. If you feel that freedom and community are important for their own sake — not just for the convenience they bring — please join us in using the term "free software".

Malcolm X: The Man and his Times, edited by John Henrik Clarke and published by Africa World Press in 1990, p. 304 http://books.google.de/books?id=43NsDThPEzgC&q=We+need+more+light+about+each+other.+Light,+creates+understanding,+understanding+creates+love,+love+creates+patience,+and+patience+creates+unity.+Once+we+have+more+knowledge+(light)+about+each+other,+we+will+stop+condemning+each+other+and+a+United+front+will+be+brought+about&dq=We+need+more+light+about+each+other.+Light,+creates+understanding,+understanding+creates+love,+love+creates+patience,+and+patience+creates+unity.+Once+we+have+more+knowledge+(light)+about+each+other,+we+will+stop+condemning+each+other+and+a+United+front+will+be+brought+about&hl=de&sa=X&ei=RhSgT_XXCsHVtAaW_sGlAQ&ved=0CDIQ6AEwAA

2019, European Economic and Social Committee (February 2019)

Quoted in Alexandria Ocasio-Cortez met Greta Thunberg: 'Hope is contagious', The Guardian, Emma Brockes https://www.theguardian.com/environment/2019/jun/29/alexandria-ocasio-cortez-met-greta-thunberg-hope-contagious-climate|When (29 June 2019)
2019

Twitter post https://twitter.com/Ocasio2018/status/1076890299773976582 (23 December 2018)
2018

2006

Source: Autobiography of a Spiritually Incorrect Mystic (2000), p. 10

Part 2.2 Introduction
1790s, Rights of Man, Part 2 (1792)

quoted in Arun Shourie - The World of Fatwas Or The Sharia in Action (2012, Harper Collins)

Message to the Participants in the United Nations Framework Convention on Climate Change (1 December 2019) http://w2.vatican.va/content/francesco/en/messages/pont-messages/2019/documents/papa-francesco_20191201_messaggio-carolina-schmidt.html
2010s, 2019

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

On writing as a kind of spiritual act in “Both Freedom and Constraint: An Interview with Randa Abdel-Fattah” https://www.wordswithoutborders.org/article/both-freedom-and-constraint-an-interview-with in Words Without Borders (May 2015)

We Will Not Be Terrorized (December 2015), Naturalization Ceremony speech (December 2015)

We Will Not Be Terrorized (December 2015), Naturalization Ceremony speech (December 2015)

2018, Speech at the University of Illinoise Speech (2018)

2018, Speech at the University of Illinoise Speech (2018)

2010, Weekly Address (May 29, 2010)

1770s, Common Sense (1776)

On her experiences with racism in England in “An Interview with Tsitsi Dangarembga: An excerpt” https://brickmag.com/an-interview-with-tsitsi-dangarembga/ in Brick Magazine (December 2012)

Oui interview (1979)

On never expressing anger in his comedy in “Trevor Noah interview” https://www.timeout.com/london/comedy/trevor-noah-interview in Time Out
Personal life

Source: Blackshirts and Reds (1997), p. 58

2015, Naturalization Ceremony speech (December 2015)

2014, Queensland University Address (November 2014)

He understood that ideas cannot be contained by prison walls, or extinguished by a sniper’s bullet. He turned his trial into an indictment of apartheid because of his eloquence and his passion, but also because of his training as an advocate. He used decades in prison to sharpen his arguments, but also to spread his thirst for knowledge to others in the movement. And he learned the language and the customs of his oppressor so that one day he might better convey to them how their own freedom depend upon his.
2013, Eulogy of Nelson Mandela (December 2013)

[Raworth, Kate, This Is Not a Drill: An Extinction Rebellion Handbook, 2019, London, Penguin Books, 146-154, A new economics, 9780141991443]

As quoted in Grey Wolf: Mustafa Kemal – An intimate study of a dictator (1932) by Harold Courtenay Armstrong, pp. 199-200
Disputed

1900s, The Strenuous Life: Essays and Addresses (1900), National Duties

The Wilderness Hunter, p. 270 (1893)
1890s

1 March 2019

https://www.news.com.au/finance/work/leaders/peter-duttons-claim-asylum-seekers-will-clog-up-hospital-system-slammed/news-story/f750ebcf7be5a13793e2def310a50f8d

Interview on 2GB, January 2018