Quotes about news
page 89
"Crucifixion"
Pleasures of the Harbor (1967)
Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the need of text-books on higher mathematics
Third Lecture, Critical Discussion of the Foundations of Probability, p. 74
Probability, Statistics And Truth - Second Revised English Edition - (1957)
Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the expansion of the field of mathematics, and on the importance of a well-chosen notation
Ancient Israel’s Faith and History: An Introduction the Bible in Context (2001)
new viruses
"Implosion" https://web.archive.org/web/20121013194328/http://www.thatsmags.com/shanghai/article/414/implosion (2011)
1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
“There was a time when we all got our news with the same facts, if you will.”
2015
“A New York divorce is in itself a diploma of virtue.”
"The Other Two," ch. 1, from The Descent of Man and Other Stories http://www.gutenberg.org/dirs/etext03/tdmos10.txt (1904)
From the same game when Wade Dubielewicz, filling in for the injured Rick DiPietro, stopped Brylin to go to the playoffs.
2011, Undated
Source: A Short History Of The English Law (First Edition) (1912), Chapter XVI, New Forms Of Personal Property, p. 287
Source: 1990s and beyond, The Book of Probes : Marshall McLuhan (2011), p. 67
Books, Islam and the West: A Conversation with Bernard Lewis (2006)
'This Business of Exploring' pub, 1935
Source: The Enterprise Engineering Discipline (1996), p. 2
Thompson (1991) Fast Foreword, from The American Replacement of Nature.
Source: Expanded Cinema, 1970, p. 346; The Artist as Ecologist http://www.screeningthepast.com/2011/11/the-artist-as-ecologist/; Partly cited in: Derek Owens. Composition and Sustainability: Teaching for a Threatened Generation. National Council of Teachers of English, 1 jan. 2001
On the Old Man of the Mountain
From Trotsky to Tito (1951)
“Dost thou think to live till his old doublet will make thee a new truss?”
Act III, sc. vi
The Spanish Tragedy (1592)
Germain Bapst's diary entry (18 February 1920), quoted in Gordon Wright, Raymond Poincaré and the French Presidency (New York: Octagon Books, 1967), pp. 241-242.
About
2007 Chairman's Letter
Letters to Shareholders (1957 - 2012)
Source: The Rise of China and the Demise of the Capitalist World-Economy (2008), Chapter 1: Introduction to China and the Capitalist World-Economy
Speech to the Labour Party Conference in Scarborough (1 October 1951), quoted in The Times (2 October 1951), p. 4
Prime Minister
Quoted in A Life of Azikiwe by K. A. B. Jones-Quartey (Penguin, 1965), p. 116
Letter to Dr. Bostock (June, 1798) as quoted by George Peacock, Life of Thomas Young (1855)
1962, Address at Independence Hall
Source: The Time Axis (1949), Ch. 1 : Encounter In Rio
Weill Says Citigroup CEO May Have to Revise Strategy, 2007-12-12 http://www.bloomberg.com/apps/news?pid=20601087&sid=ao4zpTsefceU&refer=home,
Source: Books, The Arabs in History (1950), p. 45-46
Incoherency of New Ideas
The Note-Books of Samuel Butler (1912), Part XIV - Higgledy-Piggledy
Context: An idea must not be condemned for being a little shy and incoherent; all new ideas are shy when introduced first among our old ones. We should have patience and see whether the incoherency is likely to wear off or to wear on, in which latter case the sooner we get rid of them the better.
“But the hunted news I get from some obscure patients' eyes is not trivial. It is profound”
The Autobiography of William Carlos Williams (1951), Ch. 54: The Practice
General sources
Context: What is the use of reading the common news of the day, the tragic deaths and abuses of daily living, when for over half a lifetime we have known that they must have occurred just as they have occurred given the conditions that cause them? There is no light in it. It is trivial fill-gap. We know the plane will crash, the train be derailed. And we know why. No one cares, no one can care. We get the news and discount it, we are quite right in doing so. It is trivial. But the hunted news I get from some obscure patients' eyes is not trivial. It is profound: whole academies of learning, whole ecclesiastical hierarchies are founded upon it and have developed what they call their dialectic upon nothing else, their lying dialectics. A dialectic is any arbitrary system, which, since all systems are mere inventions, is necessarily in each case a false premise, upon which a closed system is built shutting out those who confine themselves to it from the rest of the world. All men one way or another use a dialectic of some sort into which they are shut, whether it be an Argentina or a Japan. So each group is maimed. Each is enclosed in a dialectic cloud, incommunicado, and for that reason we rush into wars and prides of the most superficial natures.
Do we not see that we are inarticulate? That is what defeats us.
1950s, Rediscovering Lost Values (1954)
Context: Now that isn't the only thing that convinces me that we've strayed away from this attitude, this principle. The other thing is that we have adopted a sort of a pragmatic test for right and wrong—whatever works is right. If it works, it's all right. Nothing is wrong but that which does not work. If you don't get caught, it's right. [laughter] That's the attitude, isn't it? It's all right to disobey the Ten Commandments, but just don't disobey the eleventh, "Thou shall not get caught." [laughter] That's the attitude. That's the prevailing attitude in our culture. No matter what you do, just do it with a bit of finesse. You know, a sort of attitude of the survival of the slickest. Not the Darwinian survival of the fittest, but the survival of the slickest—whoever can be the slickest is the one who right. It's all right to lie, but lie with dignity. [laughter] It's all right to steal and to rob and extort, but do it with a bit of finesse. It's even all right to hate, but just dress your hate up in the garments of love and make it appear that you are loving when you are actually hating. Just get by! That's the thing that's right according to this new ethic. My friends, that attitude is destroying the soul of our culture. It's destroying our nation.
Crucible of Creativity (2005)
Context: Putting a new feature into a program is important, but refactoring so new features can be added in the future is equally important. The ability to do things in the future is something that I consider suppleness, like clay your hands that accepts your expression. Programs and documents get brittle very quickly. Wiki imagines a more dynamic environment where we accept change...
Epilogue
Hawthorn and Lavender (1901)
Context: A people, haggard with defeat,
Asks if there be a God; yet sets its teeth,
Faces calamity, and goes into the fire
Another than it was. And in wild hours
A people, roaring ripe
With victory, rises, menaces, stands renewed,
Sheds its old piddling aims,
Approves its virtue, puts behind itself
The comfortable dream, and goes,
Armoured and militant,
New-pithed, new-souled, new-visioned, up the steeps
To those great altitudes, whereat the weak
Live not. But only the strong
Have leave to strive, and suffer, and achieve.
The Legend of Jubal (1869)
Context: New voices come to me where'er I roam,
My heart too widens with its widening home:
But song grows weaker, and the heart must break
For lack of voice, or fingers that can wake
The lyre's full answer; nay, its chords were all
Too few to meet the growing spirit's call.
The former songs seem little, yet no more
Can soul, hand, voice, with interchanging lore
Tell what the earth is saying unto me:
The secret is too great, I hear confusedly.
“Anything new that we learn about the world involves plausible reasoning”
Induction and Analogy in Mathematics (1954)
Context: Demonstrative reasoning penetrates the sciences just as far as mathematics does, but it is in itself (as mathematics is in itself) incapable of yielding essentially new knowledge about the world around us. Anything new that we learn about the world involves plausible reasoning, which is the only kind of reasoning for which we care in everyday affairs.
Novum Organum (1620), Book I
Context: It cannot be that axioms established by argumentation should avail for the discovery of new works, since the subtlety of nature is greater many times over than the subtlety of argument. But axioms duly and orderly formed from particulars easily discover the way to new particulars, and thus render sciences active.
Aphorism 24
5th article
Gorbachevism (1988)
Address to the Society for Psychical Research (1897)
Context: I see no good reason why any man of scientific mind should shut his eyes to our work or deliberately stand aloof from it. Our Proceedings are, of course, not exactly parallel to the Proceedings of a society dealing with a long-established branch of science. In every form of research there must be a beginning. We own to much that is tentative, much that may turn out erroneous. But it is thus, and thus only, that each science in turn takes its stand. I venture to assert that both in actual careful record of new and important facts, and in suggestiveness, our society's work and publications will form no unworthy preface to a profounder science both of man, of nature, and of "worlds not realized" than this planet has yet known.
Page 168.
"Anti-Copyright: Why Improvisation and Noise Run Against the Idea of Intellectual Property" (October 2008)
“It sounds creepy, but I always liked the idea of disappearing then becoming something new.”
Source: Generation Loss (2007), Ch. 1
Context: It sounds creepy, but I always liked the idea of disappearing then becoming something new. That of course was before I disappeared.
"The Poet & The City", p. 83
The Dyer's Hand, and Other Essays (1962)
Context: What the mass media offers is not popular art, but entertainment which is intended to be consumed like food, forgotten, and replaced by a new dish. This is bad for everyone; the majority lose all genuine taste of their own, and the minority become cultural snobs.
Toward an Activist Spirituality (2003)
Context: Much of our magic and our community work is about creating spaces of refuge from a harsh and often hostile world, safe places where people can heal and regenerate, renew our energies and learn new skills. In that work, we try to release guilt, rage, and frustration, and generally turn them into positive emotions.
Safety and refuge and healing are important aspects of spiritual community. But they are not the whole of spirituality. Feeling good is not the measure by which we should judge our spiritual work. Ritual is more than self-soothing activity.
Spirituality is also about challenge and disturbance, about pushing our edges and giving us the support we need to take great risks. The Goddess is not just a light, happy maiden or a nurturing mother. She is death as well as birth, dark as well as light, rage as well as compassion — and if we shy away from her fiercer embrace we undercut both her own power and our own growth.
The Devil and Daniel Webster (1937)
Context: He started off in a low voice, though you could hear every word. They say he could call on the harps of the blessed when he chose. And this was just as simple and easy as a man could talk. But he didn't start out by condemning or reviling. He was talking about the things that make a country a country, and a man a man.
And he began with the simple things that everybody's known and felt — the freshness of a fine morning when you're young, and the taste of food when you're hungry, and the new day that's every day when you're a child. He took them up and he turned them in his hands. They were good things for any man. But without freedom, they sickened. And when he talked of those enslaved, and the sorrows of slavery, his voice got like a big bell. He talked of the early days of America and the men who had made those days. It wasn't a spread-eagle speech, but he made you see it. He admitted all the wrong that had ever been done. But he showed how, out of the wrong and the right, the suffering and the starvations, something new had come. And everybody had played a part in it, even the traitors.
"Edward Witten" interview, Superstrings: A Theory of Everything? (1992) ed. P.C.W. Davies, Julian Brown
This is the Truth! (1949)
Context: I guess the biggest joke of all was that story that got out about "Say it ain't so, Joe." Charley Owens of the Chicago Daily News was responsible for that, but there wasn't a bit of truth in it. It was supposed to have happened the day I was arrested in September of 1920, when I came out of the courtroom. There weren't any words passed between anybody except me and a deputy sheriff. When I came out of the building this deputy asked me where I was going, and I told him to the Southside. He asked me for a ride and we got in the car together and left. There was a big crowd hanging around the front of the building, but nobody else said anything to me. It just didn't happen, that's all. Charley Owens just made up a good story and wrote it. Oh, I would have said it ain't so, all right, just like I'm saying it now.
“Similarly, if an editorial writer for the New York Times were to start, say, telling the truth”
Quotes 1990s, 1990-1994, Interview by Adam Jones, 1990
Context: Boards of Directors have to make certain kinds of decisions, and those decisions are pretty narrowly constrained. They have to be committed to increasing profit share and market share. That means they're going to be forced to try to limit wages, to limit quality, to use advertising in a way that sells goods even if the product is lousy. Who tells them to do this? Nobody. But if they stopped doing it, they'd be out of business. Similarly, if an editorial writer for the New York Times were to start, say, telling the truth about the Panama invasion -- which is almost inconceivable, because to become an editorial writer you'd already have gone through a filtering process which would weed out the non-conformists -- well, the first thing that would happen is you'd start getting a lot of angry phone calls from investors, owners, and other sectors of power. That would probably suffice. If it didn't, you'd simply see the stock start falling. And if they continued with it systematically, the New York Times would be replaced by some other organ. After all, what is the New York Times? It's just a corporation. If investors and advertisers don't want to support it, and the government doesn't want to give it the special privileges and advantages that make it a "newspaper of record," it's out of business.
The Never-Ending Wrong (1977)
Context: They both spoke nobly at the end, they kept faith with their vows for each other. They left a great heritage of love, devotion, faith, and courage — all done with the sure intention that holy Anarchy should be glorified through their sacrifice and that the time would come that no human being should be humiliated or be made abject. Near the end of their ordeal Vanzetti said that if it had not been for "these thing" he might have lived out his life talking at street corners to scorning men. He might have died unmarked, unknown, a failure. "Now, we are not a failure. This is our career and our triumph. Never in our full life could we hope to do such work for tolerance, for justice, for man's understanding of man as now we do by accident. Our words — our lives — our pains — nothing! The taking of our lives — lives of a good shoemaker and a poor fish peddler — all! That last moment belongs to us — that agony is our triumph."
This is not new — all the history of our world is pocked with it. It is very grand and noble in words and grand, noble souls have died for it — it is worth weeping for. But it doesn't work out so well. In order to annihilate the criminal State, they have become criminals. The State goes on without end in one form or another, built securely on the base of destruction. Nietzsche said: "The State is the coldest of all cold monsters," and the revolutions which destroy or weaken at least one monster bring to birth and growth another.
2:14-17 (KJV) https://www.biblegateway.com/passage/?search=Ephesians+2&version=KJV;SBLGNT
Variant translations:
For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace
2:14-15 (NRSV) https://www.biblegateway.com/passage/?search=Ephesians+2%3A14-15&version=NRSV
Epistle to the Ephesians
Context: !-- Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 2:11-13--> For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father.
Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.
Lipstick Traces : A Secret History of the 20th Century (1989), pp. 147–148.
Context: Complete freedom meant — no one knew. It was most readily defined in the negative: not this gap between the heaven promised in the new advertisements and the everyday satisfactions I can buy. Not the sense that when I leave my work for my family, and bring my family to a Sunday in the park, my leisure feels like work. Not this mad conviction that I’m a stranger in my own home town, that at work I feel like a machine, that in the park I feel like an advertisement, that at home I feel like a tourist.
“Every time I embarked on a new course, there were well-meaning people… who advised against it.”
In Search of Memory (2006)
Context: I have at times felt alone, uncertain, without a well-trodden path to follow. Every time I embarked on a new course, there were well-meaning people... who advised against it. I had to learn early on to be comfortable with insecurity and to trust my own judgement on key issues.
Source: Prometheus Bound, lines 309–310 (tr. G. M. Cookson)
Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 114-115
Context: The theologians who took up the work which the first reformers had laid down soon came to consider intolerance as a main evidence of spiritual life: erelong they were using all their powers in crushing every germ of new thought. Their theory was simply that the world had now reached its climax; that the religion of Luther was the final word of God to man; that everything depended upon keeping it absolutely pure; that men might comment upon it in hundreds of pulpits and lecture rooms and in thousands of volumes;—but change it in the slightest particle—never. And in order that it might never be changed it was petrified into rituals and creeds and catechisms and statements, and, above all, in 1579, into the "Formula of Concord," which, as more than one thoughtful man has since declared, turned out to be a "formula of discord."
"Here Is New York," Holiday (1948); reprinted in Here is New York (1949)
Context: The subtlest change in New York is something people don't speak much about but that is in everyone's mind. The city, for the first time in its long history, is destructible. A single flight of planes no bigger than a wedge of geese can quickly end this island fantasy, burn the towers, crumble the bridges, turn the underground passages into lethal chambers, cremate the millions. The intimation of mortality is part of New York now: in the sounds of jets overhead, in the black headlines of the latest edition.
All dwellers in cities must dwell with the stubborn fact of annihilation; in New York the fact is somewhat more concentrated because of the concentration of the city itself and because, of all targets, New York has a certain clear priority. In the mind of whatever perverted dreamer who might loose the lightning, New York must hold a steady, irresistible charm.
Douglas v. Jeannette, 319 U.S. 157, 181 (1943)
Judicial opinions
Kein Operationsplan reicht mit einiger Sicherheit über das erste Zusammentreffen mit der feindlichen Hauptmacht hinaus.
"On Strategy" (1871)/"Über Strategie" (1871), as translated in Moltke on the Art of War: Selected Writings (1993) by Daniel J. Hughes and Harry Bell, p. 92; German collected in: Kriegsgeschichtliche Einzelschriften, H.13 (1890), hier zitiert nach: Militārische Werke, Band 2, Teil 2. Mittler & Sohn Berlin 1900. S. 291 books.google https://books.google.de/books?id=WHgvafaY1UIC&pg=PA291
Paraphrased variants:
No plan survives contact with the enemy.
Paraphrased in The Swordbearers : Studies in Supreme Command in the First World War (1963) by Correlli Barnett, p. 35
No battle plan ever survives contact with the enemy.
As quoted in Donnybrook : The Battle of Bull Run, 1861 (2005) by David Detzer, p. 233
Context: The tactical result of an engagement forms the base for new strategic decisions because victory or defeat in a battle changes the situation to such a degree that no human acumen is able to see beyond the first battle. In this sense one should understand Napoleon's saying: "I have never had a plan of operations."
Therefore no plan of operations extends with any certainty beyond the first contact with the main hostile force.
Source: I Am Legend (1954), Ch. 21
Context: Robert Neville looked out over the new people of the earth. He knew he did not belong to them; he knew that, like the vampires, he was anathema and black terror to be destroyed. And, abruptly, the concept came, amusing to him even in his pain. … Full circle. A new terror born in death, a new superstition entering the unassailable fortress of forever.
I am legend.
With No Apologies (1979)
Context: My faith in the future rests squarely on the belief that man, if he doesn't first destroy himself, will find new answers in the universe, new technologies, new disciplines, which will contribute to a vastly different and better world in the twenty-first century. Recalling what has happened in my short lifetime in the fields of communication and transportation and the life sciences, I marvel at the pessimists who tell us that we have reached the end of our productive capacity, who project a future of primarily dividing up what we now have and making do with less. To my mind the single essential element on which all discoveries will be dependent is human freedom.
“Your holy hearsay is not evidence.
Give me the good news in the present tense.”
"Present Tense"
Context: Your holy hearsay is not evidence.
Give me the good news in the present tense.
What happened nineteen hundred years ago
May not have happened.
How am I to know?
So shut your Bibles up and show me how
The Christ you talk about
Is living now.
As quoted by Philibert de Gramont (1701), in Memoirs of the Court of Charles the Second (1846) by Anthony Hamilton, edited by Sir Walter Scott.
Context: Mrs. Lane and I took our journey towards Bristol, resolving to lie at a place called Long Marson, in the vale of Esham.
But we had not gone two hours on our way but the mare I rode on cast a shoe; so we were forced to ride to get another shoe at a scattering village, whose name begins with something like Long—. And as I was holding my horse's foot, I asked the smith what news? He told me that there was no news that he knew of, since the good news of the beating of the rogues the Scots. I asked him whether there was none of the English taken that joined with the Scots? He answered, that he did not hear that that rogue Charles Stewart was taken; but some of the others, he said, were taken, but not Charles Stewart. I told him, that if that rogue were taken he deserved to be hanged, more than all the rest, for bringing in the Scots. Upon which he said, that I spoke like an honest man, and so we parted.
“Into the New World my first message.”
Leaves Of Morya's Garden (1924 - 1925), Book I : The Call (1924)
Context: Into the New World my first message. You who gave the Ashram,
And you who gave two lives,
Proclaim.
Builders and warriors, strengthen the steps.
Reader, if you have not grasped — read again,
after a while.
The predestined is not accidental,
The leaves fall in their time.
And winter is but the harbinger of spring.
All is revealed; all is attainable.
I will cover you with My shield, if you but tend to your labors.
I have spoken.
Edgard Varèse lecture, edited by Chou Wen-Chung, published in: 391, Nr. 5. June 17, 1917. Translated by Louise Varèse; Quoted in: Classic Essays on Twentieth-Century Music: A Continuing Symposium (1996), .
Context: Our musical alphabet is poor and illogical. Music, which should pulsate with life, needs new means of expression, and science alone can infuse it with youthful vigor.
Why, Italian Futurists, have you slavishly reproduced only what is commonplace and boring in the bustle of our daily lives.
I dream of instruments obedient to my thought and which with their contribution of a whole new world of unsuspected sounds, will lend themselves to the exigencies of my inner rhythm.
Kalki : or The Future of Civilization (1929)
Context: The East and the West are not so sharply divided as the alarmists would make us believe. The products of spirit and intelligence, the positive sciences, the engineering techniques, the governmental forms, the legal regulations, the administrative arrangements, and the economic institutions are binding together peoples of varied cultures and bringing them into closer reciprocal contact. The world today is tending to function as one organism.
The outer uniformity has not, however, resulted in an inner unity of mind and spirit. The new nearness into which we are drawn has not meant increasing happiness and diminishing friction, since we are not mentally and spiritually prepared for the meeting. Maxim Gorky relates how, after addressing a peasant audience on the subject of science and the marvels of technical inventions, he was criticized by a peasant spokesman in the following words : "Yes, we are taught to fly in the air like birds, and to swim in the water like the fishes, but how to live on the earth we do not know."
Among the races, religions, and nations which live side by side on the small globe, there is not that sense of fellowship necessary for good life. They rather feel themselves to be antagonistic forces. Though humanity has assumed a uniform outer body, it is still without a single animating spirit. The world is not of one mind. … The provincial cultures of the past and the present have not always been loyal to the true interests of the human race. They stood for racial, religious, and political monopolies, for the supremacy of men over women and of the rich over the poor. Before we can build a stable civilization worthy of humanity as a whole, it is necessary that each historical civilization should become conscious of its limitations and it's unworthiness to become the ideal civilization of the world.
A Christmas Sermon (1890)
Context: I do not remember that one science is mentioned in the New Testament. There is not one word, so far as I remember, about education—nothing about any science, nothing about art. The writers of the New Testament seem to have thought that the world was about coming to an end. This world was to be sacrificed absolutely to the next. The affairs of this life were not worth speaking of. All people were exhorted to prepare at once for the other life.
“Events enlarged his embrace to a wholly new idea of nation — the United States of America.”
"At Large", speech at the Peace Corps twenty-fifth anniversary memorial service (21 September 1986), published in Moyers on Democracy (2008), p. 26
Context: nowiki>[George Washington] in uniform patriotism can salute one flag only, embrace but the first circle of life — one's own land and tribe. In war that is necessary, in peace it is not enough. Events enlarged his embrace to a wholly new idea of nation — the United States of America. But less than a century later his descendant by marriage could not slip the more parochial tether. In the halls of the family home standing on the hill above us, General Robert E. Lee paced back and forth as he weighed the offer of Abraham Lincoln to take command of the Union Army on the eve of the Civil War. Lee turned the offer down and that evening took the train to Richmond. His country was still Virginia. We struggle today with the imperative of a new patriotism and citizenship. The Peace Corps has been showing us the way, and the volunteers and staff whom we honor this morning are the vanguard of that journey.
Closing statements and prayer from an informal address delivered in Calcutta, India (October 1968), from The Asian Journal of Thomas Merton (1975); quoted in Thomas Merton, Spiritual Master : The Essential Writings (1992), p. 237.
Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Power operates only destructively, bent always on forcing every manifestation of life into the straitjacket of its laws. Its intellectual form of expression is dead dogma, its physical form brute force. And this unintelligence of its objectives sets its stamp on its supporters also and renders them stupid and brutal, even when they were originally endowed with the best of talents. One who is constantly striving to force everything into a mechanical order at last becomes a machine himself and loses all human feeling.
It was from the understanding of this that modern Anarchism was born and now draws its moral force. Only freedom can inspire men to great things and bring about social and political transformations. The art of ruling men has never been the art of educating men and inspiring them to a new shaping of their lives. Dreary compulsion has at its command only lifeless drill, which smothers any vital initiative at its birth and can bring forth only subjects, not free men. Freedom is the very essence of life, the impelling force in all intellectual and social development, the creator of every new outlook for the future of mankind. The liberation of man from economic exploitation and from intellectual and political oppression, which finds its finest expression in the world-philosophy of Anarchism, is the first prerequisite for the evolution of a higher social culture and a new humanity.
Source: The Principles of Political Economy and Taxation (1821) (Third Edition), Chapter I, Section I, On Value, p. 11
Context: If I have to hire a labourer for a week, and instead of ten shillings I pay him eight, no variation having taken place in the value of money, the labourer can probably obtain more food and necessaries with his eight shillings than he before obtained for ten: but this is owing, not to a rise in the real value of his wages, as stated by Adam Smith, and more recently by Mr. Malthus, but to a fall in the value of the things on which his wages are expended, things perfectly distinct; and yet for calling this a fall in the real value of wages, I am told that I adopt new and unusual language, not reconcilable with the true principals of the science. To me it appears that the unusual and, indeed, inconsistent language is that used by my opponents.
“The new fire is laid, but the particular kind of match is missing.”
Vision of the Future Through Eyes of Science, News of the World, 31 October 1937
Reproduced in The Collected Essays of Sir Winston Churchill, Vol IV, Churchill at Large, Centenary Edition (1976), Library of Imperial History, p. 414.
The 1930s
Context: Three hundred years ago it would have seemed absurd to say that this black mineral, this sea-coal, which could be used as a substitute for wood to burn in one's grate, could be applied to revolutionize human affairs. Today we know that there is another source of energy a million times greater. We have not yet learned how to harness it or apply it, but it is there. Occasionally in complicated processes in the laboratory a scientist observes transmutations, re-arrangements in the core of the atom, which is known as the nucleus, which generate power at a rate hundreds of thousands of times greater than is produced when coal is burned and when, as the scientists put it, a carbon atom satisfied its affinity for an oxygen molecule. It can scarcely be doubted that a way to induce and control these effects can be found. The new fire is laid, but the particular kind of match is missing.
"The Burden of Skepticism" in Skeptical Inquirer Vol. 12, Issue 1 (Fall 1987) http://www.csicop.org/si/show/burden_of_skepticism
Context: It seems to me what is called for is an exquisite balance between two conflicting needs: the most skeptical scrutiny of all hypotheses that are served up to us and at the same time a great openness to new ideas … If you are only skeptical, then no new ideas make it through to you … On the other hand, if you are open to the point of gullibility and have not an ounce of skeptical sense in you, then you cannot distinguish the useful ideas from the worthless ones.
The Hireling Ministry, None of Christ's (1652)
Context: The civil state of the nations, being merely and essentially civil, cannot (Christianly) be called "Christian states," after the pattern of that holy and typical land of Canaan, which I have proved at large in the Bloudy Tenent to be a nonesuch and an unparalleled figure of the spiritual state of the church of Christ Jesus, dispersed yet gathered to Him in all nations.
The civil sword (therefore) cannot (rightfully) act either in restraining the souls of the people from worship, etc., or in constraining them to worship, considering that there is not a tittle in the New Testament of Christ Jesus that commits the forming or reforming of His spouse and church to the civil and worldly powers...
Sermon 1
Context: The people of Israel, through the Mother of the Saviour, were kinsmen of Christ. But in the kingdom of God ties of blood are not sufficient... Christ, therefore, rejects the ties of blood; He demands the tie of faith, the hearing of the word of God. Whoever is united with Christ by baptism and by living faith is mother or brother to Him. So the question is not : Was Christ a Jew or an Aryan? It is : Are we members of Christ by baptism and by faith? For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but a new creature (Gal. vi, 15).
“The God of the New Testament is not a different God from the God of the Old”
Sermon 1
Context: In the Gospel of the New Testament the ancient conception of God is perfected and fulfilled... The same God who spoke from the bush on Mount Horeb had now appeared visibly in the Person of Emmanuel, God with us... The God of the New Testament is not a different God from the God of the Old.
As quoted in Virginia Tech Magazine (Summer 2013) by Denise Young; also in Digital Da Vinci: Computers in the Arts and Sciences (2014) by Newton Lee
As quoted in The God Particle (1993) by Leon Lederman – ISBN 978–0–618–71168–0
Context: The progress of science is the discovery at each step of a new order which gives unity to what had long seemed unlike. Faraday did this when he closed the link between electricity and magnetism. Clerk Maxwell did it when he linked both with light. Einstein linked time with space, mass with energy, and the path of light past the sun with the flight of a bullet; and spent his dying years in trying to add to these likenesses another, which would find a single imaginative order between the equations between Clerk Maxwell and his own geometry of gravitation When Coleridge tried to define beauty, he returned always to one deep thought: beauty he said, is "unity in variety." Science is nothing else than the search to discover unity in the wild variety of nature — or more exactly, in the variety of our experience.
Epigram 2, translation by William Johnson Cory in Ionica (1858) p. 7
Epigrams
Tlön, Uqbar, Orbis Tertius (1940)
Context: Who are the inventors of Tlön? The plural is inevitable, because the hypothesis of a lone inventor — an infinite Leibniz laboring away darkly and modestly — has been unanimously discounted. It is conjectured that this brave new world is the work of a secret society of astronomers, biologists, engineers, metaphysicians, poets, chemists, algebraists, moralists, painters, geometers... directed by an obscure man of genius. Individuals mastering these diverse disciplines are abundant, but not so those capable of inventiveness and less so those capable of subordinating that inventiveness to a rigorous and systematic plan. This plan is so vast that each writer's contribution is infinitesimal. At first it was believed that Tlön was a mere chaos, and irresponsible license of the imagination; now it is known that it is a cosmos and that the intimate laws which govern it have been formulated, at least provisionally. Let it suffice for me to recall that the apparent contradictions of the Eleventh Volume are the fundamental basis for the proof that the other volumes exist, so lucid and exact is the order observed in it.
What Is Anarchism? (1929), Ch. 26: "Preparation" http://libcom.org/library/what-is-anarchism-alexander-berkman-26
Context: If your object is to secure liberty, you must learn to do without authority and compulsion. If you intend to live in peace and harmony with your fellow-men, you and they should cultivate brotherhood and respect for each other. If you want to work together with them for your mutual benefit, you must practice cooperation. The social revolution means much more than the reorganization of conditions only: it means the establishment of new human values and social relationships, a changed attitude of man to man, as of one free and independent to his equal; it means a different spirit in individual and collective life, and that spirit cannot be born overnight. It is a spirit to be cultivated, to be nurtured and reared, as the most delicate flower it is, for indeed it is the flower of a new and beautiful existence.
“The whole aspect of the universe changes with this new conception.”
Kropotkin here may be refering to the French scientist Joseph Fourier, and not the French social philosopher Charles Fourier
Anarchism: Its Philosophy and Ideal (1896)
Context: The whole aspect of the universe changes with this new conception. The idea of force governing the world, of pre-established law, preconceived harmony, disappears to make room for the harmony that Fourier had caught a glimpse of: the one which results from the disorderly and incoherent movements of numberless hosts of matter, each of which goes its own way and all of which hold each other in equilibrium.
Lecture X, "Conversion, concluded"
1900s, The Varieties of Religious Experience (1902)
Context: The characteristics of the affective experience which, to avoid ambiguity, should, I think, be called the state of assurance rather than the faith-state, can be easily enumerated, though it is probably difficult to realize their intensity, unless one has been through the experience one's self.
The central one is the loss of all the worry, the sense that all is ultimately well with one, the peace, the harmony, the willingness to be, even though the outer conditions should remain the same. The certainty of God's 'grace,' of 'justification,' 'salvation,' is an objective belief that usually accompanies the change in Christians; but this may be entirely lacking and yet the affective peace remain the same — you will recollect the case of the Oxford graduate: and many might be given where the assurance of personal salvation was only a later result. A passion of willingness, of acquiescence, of admiration, is the glowing centre of this state of mind.
The second feature is the sense of perceiving truths not known before. The mysteries of life become lucid, as Professor Leuba says; and often, nay usually, the solution is more or less unutterable in words. But these more intellectual phenomena may be postponed until we treat of mysticism.
A third peculiarity of the assurance state is the objective change which the world often appears to undergo. 'An appearance of newness beautifies every object,' the precise opposite of that other sort of newness, that dreadful unreality and strangeness in the appearance of the world, which is experienced by melancholy patients, and of which you may recall my relating some examples. This sense of clean and beautiful newness within and without one is one of the commonest entries in conversion records.
The Autobiography of a Sexually Emancipated Communist Woman (1926)
Context: If I have attained something in this world, it was not my personal qualities that originally brought this about. Rather my achievements are only a symbol of the fact that woman, after all, is already on the march to general recognition. It is the drawing of millions of women into productive work, which was swiftly effected especially during the war and which thrust into the realm of possibility the fact that a woman could be advanced to the highest political and diplomatic positions. Nevertheless it is obvious that only a country of the future, such as the Soviet Union, can dare to confront woman without any prejudice, to appraise her only from the standpoint of her skills and talents, and, accordingly, to entrust her with responsible tasks. Only the fresh revolutionary storms were strong enough to sweep away hoary prejudices against woman and only the productive-working people is able to effect the complete equalization and liberation of woman by building a new society.
Book VI: Ch. 8: Comparison of Washington and Bonaparte.
Mémoires d'outre-tombe (1848 – 1850)
Context: A degree of silence envelops Washington’s actions; he moved slowly; one might say that he felt charged with future liberty, and that he feared to compromise it. It was not his own destiny that inspired this new species of hero: it was that of his country; he did not allow himself to enjoy what did not belong to him; but from that profound humility what glory emerged! Search the woods where Washington’s sword gleamed: what do you find? Tombs? No; a world! Washington has left the United States behind for a monument on the field of battle.
Bonaparte shared no trait with that serious American: he fought amidst thunder in an old world; he thought about nothing but creating his own fame; he was inspired only by his own fate. He seemed to know that his project would be short, that the torrent which falls from such heights flows swiftly; he hastened to enjoy and abuse his glory, like fleeting youth. Following the example of Homer’s gods, in four paces he reached the ends of the world. He appeared on every shore; he wrote his name hurriedly in the annals of every people; he threw royal crowns to his family and his generals; he hurried through his monuments, his laws, his victories. Leaning over the world, with one hand he deposed kings, with the other he pulled down the giant, Revolution; but, in eliminating anarchy, he stifled liberty, and ended by losing his own on his last field of battle.
Each was rewarded according to his efforts: Washington brings a nation to independence; a justice at peace, he falls asleep beneath his own roof in the midst of his compatriots’ grief and the veneration of nations.
Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world’s anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn?
Washington’s Republic lives on; Bonaparte’s empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her.
Washington acted as the representative of the needs, the ideas, the enlightened men, the opinions of his age; he supported, not thwarted, the stirrings of intellect; he desired only what he had to desire, the very thing to which he had been called: from which derives the coherence and longevity of his work. That man who struck few blows because he kept things in proportion has merged his existence with that of his country: his glory is the heritage of civilisation; his fame has risen like one of those public sanctuaries where a fecund and inexhaustible spring flows.
"At Large", speech at the Peace Corps twenty-fifth anniversary memorial service (21 September 1986), published in Moyers on Democracy (2008), p. 26
Context: nowiki>[George Washington] in uniform patriotism can salute one flag only, embrace but the first circle of life — one's own land and tribe. In war that is necessary, in peace it is not enough. Events enlarged his embrace to a wholly new idea of nation — the United States of America. But less than a century later his descendant by marriage could not slip the more parochial tether. In the halls of the family home standing on the hill above us, General Robert E. Lee paced back and forth as he weighed the offer of Abraham Lincoln to take command of the Union Army on the eve of the Civil War. Lee turned the offer down and that evening took the train to Richmond. His country was still Virginia. We struggle today with the imperative of a new patriotism and citizenship. The Peace Corps has been showing us the way, and the volunteers and staff whom we honor this morning are the vanguard of that journey.
“The new world will not be neat, and you will have to live with that.”
Source: Understanding International Conflicts: An Introduction to Theory and History (6th ed., 2006), Chapter 9, A New World Order?, p. 282.
Context: The bipolar world is over, but it not going to be replaced by a unipolar world empire that the United States controls alone. The world is already economically multipolar, and there will be a diffusion of power as the information revolution progresses, interdependence increases, and transnational actors become more important. The new world will not be neat, and you will have to live with that.
“We had 10 years after the Cold War to build a new world order and yet we squandered them.”
As quoted in an interview with The London Daily Telegraph (7 May 2008) http://www.telegraph.co.uk/news/worldnews/europe/russia/1933223/Gorbachev-US-could-start-new-Cold-War.html
Context: We had 10 years after the Cold War to build a new world order and yet we squandered them. The United States cannot tolerate anyone acting independently. Every US president has to have a war.
Young Adventure (1918), The Lover in Hell
Context: She is all peace, all quiet,
All passionate desires, the eloquent thunder
Of new, glad suns, shouting aloud for joy,
Over fresh worlds and clean, trampling the air
Like stooping hawks, to the long wind of horns,
Flung from the bastions of Eternity...
And she is the low lake, drowsy and gentle,
And good words spoken from the tongues of friends,
And calmness in the evening, and deep thoughts,
Falling like dreams from the stars' solemn mouths.
All these.
“New Age-ism
I could Love it: —”
Source: PsyberMagick (1995), p. 65
Context: New Age-ism
I could Love it: —
If dolphins had as much intelligence as cats,
And stopped trying to rescue sinking pieces of wood.
If crystals actually did something useful,
Other than grease the wheels of commerce.
If the Goddess had made animals taste less good,
So I didn't want to eat them.
If astrology could tell me anything,
Other than the trite and obvious.
If whales could do something more impressive,
Than merely occupy a lot of space.
If corn circles came from enlightened aliens,
Rather than Wiltshire pranksters on cider.
If channellers could speak in hieroglyphics,
Instead of pop-psychological twaddle.
If sharing, caring, non-sexist men,
Could do anything useful in a crisis.