Quotes about news

page 90

In Quest of Democracy (1991)
Context: The words 'law and order' have so frequently been misused as an excuse for oppression that the very phrase has become suspect in countries which have known authoritarian rule. [... ] There is no intrinsic virtue to law and order unless 'law' is equated with justice and 'order' with the discipline of a people satisfied that justice has been done. Law as an instrument of state oppression is a familiar feature of totalitarianism. Without a popularly elected legislature and an independent judiciary to ensure due process, the authorities can enforce as 'law' arbitrary decrees that are in fact flagrant negations of all acceptable norms of justice. There can be no security for citizens in a state where new 'laws' can be made and old ones changed to suit the convenience of the powers that be. The iniquity of such practices is traditionally recognized by the precept that existing laws should not be set aside at will.

Source: The Courage to Create (1975), Ch. 1 : The Courage to Create, p. 35
Context: Whatever sphere we may be in, there is a profound joy in the realization that we are helping to form the structure of the new world. This is creative courage, however minor or fortuitous our creations may be. We can then say, with Joyce, Welcome, O life! We go for the millionth time to forge in the smithy of our souls the uncreated conscience of the race.

Introduction : The Libertarian Tradition
Communalism (1974)
Context: The contemporary world is being pulled apart by two contrary tendencies — one toward social death, one toward the birth of a new society. Many of the phenomena of the present crisis are ambivalent and can either mean death or birth depending on how the crisis is resolved.
The crisis of a civilization is a mass phenomenon and moves onward without benefit of ideology. The demand for freedom, community, life significance, the attack on alienation, is largely inchoate and instinctive. In the libertarian revolutionary movement these objectives were ideological, confined to books, or realized with difficulty, usually only temporarily in small experimental communities, or in individual lives and tiny social circles. It has been said of the contemporary revolutionary wave that it is a revolution without theory, anti-ideological. But the theory, the ideology, already exists in a tradition as old as capitalism itself. Furthermore, just as individuals specially gifted have been able to live free lives in the interstices of an exploitative, competitive system, so in periods when the developing capitalist system has temporarily and locally broken down due to the drag of outworn forms there have existed brief revolutionary honeymoons in which freer communal organization has prevailed. Whenever the power structure falters or fails the general tendency is to replace it with free communism. This is almost a law of revolution. In every instance so far, either the old power structure, as in the Paris Commune or the Spanish Civil War, or a new one, as in the French and Bolshevik Revolutions, has suppressed these free revolutionary societies with wholesale terror and bloodshed.

Vincent Ostrom. 1997. The Meaning of Democracy and the Vulnerability of Democracies: A Response to Tocqueville's Challenge. University of Michigan Press. p. 179
Context: I cannot claim to have had any direct personal divine inspiration. Yet coping with multitudinous problem-solving efforts and observing the world in which I live evokes an openness to a mystery of being that I cannot deny. Critical reflection leads me to believe than an awareness of such mysteries is a necessity in the constitution of order in democratic societies. If religion is a necessity in the conceptualization of paradigmatically diverse formulations, religion might be viewed as a necessary element in a system of knowledge pertaining to the consitution of order. We do, however, face the problem of those system of order that were constituted under circumstances of explicitly rejecting religion as a necessary feature in their constitution. We have the potential, then, of those who reject religion becoming the prophets of new secular religions. What we call "ideologies" may be the source of that most profound pathologies in human personal and social disorders.

Transhumanism (1957)
Context: We shall start from new premises. … The human species can, if it wishes, transcend itself — not just sporadically, an individual here in one way, an individual there in another way, but in its entirety, as humanity. We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but transcending himself, by realizing new possibilities of and for his human nature.
"I believe in transhumanism": once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Pekin man. It will at last be consciously fulfilling its real destiny.

Anticipations of the Reaction of Mechanical and Scientific Progress Upon Human Life and Thought http://books.google.com/books?id=OTP8dQHO57UC (1901), The Faith, Morals, and Public Policy of The New Republic, pp. 340–343
Context: Money and credit are as much human contrivances as bicycles, and as liable to expansion and modification as any other sort of prevalent but imperfect machine.
And how will the new republic treat the inferior races? How will it deal with the black? how will it deal with the yellow man? how will it tackle that alleged termite in the civilized woodwork, the Jew? Certainly not as races at all. It will aim to establish, and it will at last, though probably only after a second century has passed, establish a world state with a common language and a common rule. All over the world its roads, its standards, its laws, and its apparatus of control will run. It will, I have said, make the multiplication of those who fall behind a certain standard of social efficiency unpleasant and difficult… The Jew will probably lose much of his particularism, intermarry with Gentiles, and cease to be a physically distinct element in human affairs in a century or so. But much of his moral tradition will, I hope, never die. … And for the rest, those swarms of black, and brown, and dirty-white, and yellow people, who do not come into the new needs of efficiency?
Well, the world is a world, not a charitable institution, and I take it they will have to go. The whole tenor and meaning of the world, as I see it, is that they have to go. So far as they fail to develop sane, vigorous, and distinctive personalities for the great world of the future, it is their portion to die out and disappear.
The world has a greater purpose than happiness; our lives are to serve God's purpose, and that purpose aims not at man as an end, but works through him to greater issues.

"We March Back to Olympus" in Where Robot Mice and Robot Men Run Round in Robot Towns (1977), p. 11
Context: We clothe ourselves in flame
And trade new myths for old.
The Greek gods christen us
With ghosts of comet swords;
God smiles and names us thus: "
"Arise! Run! Fly, my Lords!"

Source: Psychology and Industrial Efficiency (1913), p. 3-4 ; Introduction, lead paragraph
Context: Our aim is to sketch the outlines of a new science which is to intermediate between the modern laboratory psychology and the problems of economics: the psychological experiment is systematically to be placed at the service of commerce and industry. So far we have only scattered beginnings of the new doctrine, only tentative efforts and disconnected attempts which have started, sometimes in economic, and sometimes in psychological, quarters. The time when an exact psychology of business life will be presented as a closed and perfected system lies very far distant. But the earlier the attention of wider circles is directed to its beginnings and to the importance and bearings of its tasks, the quicker and the more sound will be the development of this young science. What is most needed to-day at the beginning of the new movement are clear, concrete illustrations which demonstrate the possibilities of the new method. In the following pages, accordingly, it will be my aim to analyze the results of experiments which have actually been carried out, experiments belonging to many different spheres of economic life. But these detached experiments ought always at least to point to a connected whole; the single experiments will, therefore, always need a general discussion of the principles as a background. In the interest of such a wider perspective we may at first enter into some preparatory questions of theory. They may serve as an introduction which is to lead us to the actual economic life and the present achievements of experimental psychology

As quoted in “Don Pañong – Genius" by A.V.H. Hartendorp in Philippine Magazine (September 1929), p. 210.
ULOL
Context: We Filipinos are the most promising people in the world. We have unheard-of-possibilities. There have never been a people similarly situated. Here we are in the Orient with our Oriental thoughts and sentiments, but living amid a civilization more Western than was ever known in The East. The Philippines is the only country where East meets West. The Filipino is a true cosmopolitan. From him the world may expect something new and distinctive.

Some Reasons Why (1881)
Context: My great objection to the Old Testament is the cruelty said to have been commanded by God. All these cruelties ceased with death. The vengeance of Jehovah stopped at the tomb. He never threatened to punish the dead; and there is not one word, from the first mistake in Genesis to the last curse of Malachi, containing the slightest intimation that God will take his revenge in another world. It was reserved for the New Testament to make known the doctrine of eternal pain. The teacher of universal benevolence rent the veil between time and eternity, and fixed the horrified gaze of man upon the lurid gulf of hell. Within the breast of non-resistance coiled the worm that never dies. Compared with this, the doctrine of slavery, the wars of extermination, the curses, the punishments of the Old Testament were all merciful and just.

Speech in Greenock (7 October 1903), quoted in The Times (8 October 1903), p. 8.
1900s
Context: When I was in South Africa nothing was more inspiring, nothing more encouraging, to a Briton to find how the men who had either themselves come from its shore or were the descendants of those who had still retained the old traditions, still remembered that their forefathers were buried in its churchyards, that they spoke a common language, that they were under a common flag, still in their hearts desired to be remembered above all as British subjects, equally entitled with us to a part in the great Empire which they, as well as us, have contributed to make... I did not hesitate, however, to preach to them that it was not enough to shout for Empire... but that they and we alike must be content to make a common sacrifice... in order to secure the common good. To my appeal they rose. And I cannot believe that here in this country, in the mother country, their enthusiasm will not find an echo. They felt, as I felt, and as you feel, that all history is the history of States once powerful and now decaying. Is Britain to be numbered among the decaying States? Has all the glory of the past to be forgotten? Have we to prove ourselves unregenerate sons of the forefathers who left us so glorious an inheritance? Are we to be a decaying State? Are the efforts of all our sons to be frittered away? Are their sacrifices to be vain? Or are we to take up a new youth as members of a great Empire which will continue for generation after generation, the strength, the power, and the glory of the British race?

Professor Van Helsing to Dr. Seward
Dracula (1897)
Context: You reason well, and your wit is bold, but you are too prejudiced. You do not let your eyes see nor your ears hear, and that which is outside your daily life is not of account to you. Do you not think that there are things which you cannot understand, and yet which are, that some people see things that others cannot? But there are things old and new which must not be contemplated by men's eyes, because they know, or think they know, some things which other men have told them. Ah, it is the fault of our science that it wants to explain all, and if it explain not, then it says there is nothing to explain. But yet we see around us every day the growth of new beliefs, which think themselves new, and which are yet but the old, which pretend to be young, like the fine ladies at the opera.

"Political Correctness: Robert Bly and Philip Larkin" (1997)
Context: The reaction against Larkin has been unprecedentedly violent as well as unprecedentedly hypocritical, tendentious and smug. Its energy does not, could not derive from literature — it derives from ideology, or from the vaguer promptings of a new ethos. … This is critical revisionism in an eye-catching new outfit. The reaction, like most reactions, is just an overreaction, and to get an overreaction you need plenty of overreactors — somebody has to do it. … I remember thinking when I saw the fiery Tom Paulin's opening shot, We're not really going to do this, are we? But the new ethos was already in place, and yes, we really were going to do this — on Paulin's terms, too. His language set the tone for the final assault and mop-up, which came with the publication of Andrew Motion's, Philip Larkin: A Writer's Life. Revolting. Sewer. Such language is essentially unstable. It calls for a contest of the passions and hopes that the fight will get dirty.

Vol. I : The Dedication (March 1772)
Institutes of Natural and Revealed Religion (1772–1774)
Context: The mind of man can never be wholly barren. Through our whole lives we are subject to successive impressions; for, either new ideas are continually flowing in, or traces of the old ones are marked deeper. If, therefore, you be not acquiring good principles be assured that you are acquiring bad ones; if you be not forming virtuous habits you are, how insensibly soever to yourselves, forming vicious ones…

Peace and Bread in Time of War (1922), Chapter 7 : Personal Reactions During War
Context: What after all, has maintained the human race on this old globe despite all the calamities of nature and all the tragic failings of mankind, if not faith in new possibilities, and courage to advocate them. Doubtless many times these new possibilities were declared by a man who, quite unconscious of courage, bore the "sense of being an exile, a condemned criminal, a fugitive from mankind." Did every one so feel who, in order to travel on his own proper path had been obliged to leave the traditional highway?

Source: Christianity and the Social Crisis (1907), Ch.2 The Social Aims of Jesus, p. 46
Context: Eminent theologians, like other eminent thinkers, live in the social environment of wealth and to that extent are slow to see. The individualistic conception of religion is so strongly fortified in theological literature and ecclesiastical institutions that its monopoly cannot be broken in a hurry. It will take a generation or two for the new social comprehension of religion to become common property.

The Paris Review (Spring 1954) http://theparisreview.org/viewinterview.php/prmMID/5114 <!-- This has been appeared in a paraphrased version: Every writer since the beginning of time, just like other people, has been afflicted by what a friend of mine calls "the fleas of life" — you know, colds, hangovers, bills, sprained ankles and little nuisances of one sort or another. -->
Context: Writers ever since writing began have had problems, and the main problem narrows down to just one word — life. Certainly this might be an age of so-called faithlessness and despair we live in, but the new writers haven’t cornered any market on faithlessness and despair, any more than Dostoyevsky or Marlowe or Sophocles did. Every age has its terrible aches and pains, its peculiar new horrors, and every writer since the beginning of time, just like other people, has been afflicted by what that same friend of mine calls “the fleas of life”—you know, colds, hangovers, bills, sprained ankles, and little nuisances of one sort or another. They are the constants of life, at the core of life, along with nice little delights that come along every now and then.

Source: Prometheus Bound, line 35 (tr. Elizabeth Barrett Browning)

"Bryan" in Baltimore Evening Sun http://www.positiveatheism.org/hist/menck05.htm#SCOPESC (27 July 1925)
1920s
Context: It is the national custom to sentimentalize the dead, as it is to sentimentalize men about to be hanged. Perhaps I fall into that weakness here. The Bryan I shall remember is the Bryan of his last weeks on earth -- broken, furious, and infinitely pathetic. It was impossible to meet his hatred with hatred to match it. He was winning a battle that would make him forever infamous wherever enlightened men remembered it and him. Even his old enemy, Darrow, was gentle with him at the end. That cross-examination might have been ten times as devastating. It was plain to everyone that the old Berseker Bryan was gone -- that all that remained of him was a pair of glaring and horrible eyes.
But what of his life? Did he accomplish any useful thing? Was he, in his day, of any dignity as a man, and of any value to his fellow-men? I doubt it. Bryan, at his best, was simply a magnificent job-seeker. The issues that he bawled about usually meant nothing to him. He was ready to abandon them whenever he could make votes by doing so, and to take up new ones at a moment's notice. For years he evaded Prohibition as dangerous; then he embraced it as profitable. At the Democratic National Convention last year he was on both sides, and distrusted by both. In his last great battle there was only a baleful and ridiculous malignancy. If he was pathetic, he was also disgusting.
Bryan was a vulgar and common man, a cad undiluted. He was ignorant, bigoted, self-seeking, blatant and dishonest. His career brought him into contact with the first men of his time; he preferred the company of rustic ignoramuses. It was hard to believe, watching him at Dayton, that he had traveled, that he had been received in civilized societies, that he had been a high officer of state. He seemed only a poor clod like those around him, deluded by a childish theology, full of an almost pathological hatred of all learning, all human dignity, all beauty, all fine and noble things. He was a peasant come home to the dung-pile. Imagine a gentleman, and you have imagined everything that he was not.

Litany for Dictatorships (1935)
Context: For the man crucified on the crossed machine guns
Without name, without resurrection, without stars,
His dark head heavy with death and his flesh long sour
With the smell of his many prisons — John Smith, John Doe,
John Nobody — oh, crack your mind for his name!
Faceless as water, naked as the dust,
Dishonored as the earth the gas-shells poison
And barbarous with portent.
This is he.
This is the man they ate at the green table
Putting their gloves on ere they touched the meat.
This is the fruit of war, the fruit of peace,
The ripeness of invention, the new lamb,
The answer to the wisdom of the wise.
And still he hangs, and still he will not die
And still, on the steel city of our years
The light falls and the terrible blood streams down.

Anarchism: Its Philosophy and Ideal (1896)
Context: A society to which preestablished forms, crystallized by law, are repugnant; which looks for harmony in an ever-changing and fugitive equilibrium between a multitude of varied forces and influences of every kind, following their own course, — these forces promoting themselves the energies which are favorable to their march toward progress, toward the liberty of developing in broad daylight and counter-balancing one another.
This conception and ideal of society is certainly not new. On the contrary, when we analyze the history of popular institutions — the clan, the village community, the guild and even the urban commune of the Middle Ages in their first stages, — we find the same popular tendency to constitute a society according to this idea...

After Barack Obama's 2004 speech at the Democratic convention, as quoted in "Man of the Moment" at Oprah.com (19 January 2005) http://www.oprah.com/oprahshow/Man-of-the-Moment/print/1/?slide=5

Statement of 1963, as quoted in Schrodinger : Life and Thought (1992) by Walter J. Moore, p. 1
Context: I am now convinced that theoretical physics is actually philosophy. It has revolutionized fundamental concepts, e. g., about space and time (relativity), about causality (quantum theory), and about substance and matter (atomistics). It has taught us new methods of thinking (complementarity), which are applicable far beyond physics.

The Spirit of Revolt (1880)
Context: One courageous act has sufficed to upset in a few days the entire governmental machinery, to make the colossus tremble; another revolt has stirred a whole province into turmoil, and the army, till now always so imposing, has retreated before a handful of peasants armed with sticks and stones. The people observe that the monster is not so terrible as they thought they begin dimly to perceive that a few energetic efforts will be sufficient to throw it down. Hope is born in their hearts, and let us remember that if exasperation often drives men to revolt, it is always hope, the hope of victory, which makes revolutions.
The government resists; it is savage in its repressions. But, though formerly persecution killed the energy of the oppressed, now, in periods of excitement, it produces the opposite result. It provokes new acts of revolt, individual and collective, it drives the rebels to heroism; and in rapid succession these acts spread, become general, develop. The revolutionary party is strengthened by elements which up to this time were hostile or indifferent to it.

The Windows http://www.cavafy.com/poems/content.asp?id=137&cat=1
Collected Poems (1992)
Context: It will be a great relief when a window opens.
But the windows are not there to be found —
or at least I cannot find them. And perhaps
it is better that I don’t find them.
Perhaps the light will prove another tyranny.
Who knows what new things it will expose?

Source: Christianity and the Social Crisis (1907), Ch.2 The Social Aims of Jesus, p. 45
Context: We are to-day in the midst of a revolutionary epoch fully as thorough as that of the Renaissance and Reformation. It is accompanied by a reinterpretation of nature and of history. The social movement has helped to create the modern study of history. Where we used to see a panorama of wars and strutting kings and court harlots, we now see the struggle of the people to wrest a living from nature and to shake off their oppressors. The new present has created a new past. The French Revolution was the birth of modern democracy, and also of the modern school of history.

Music and Moonlight (1874), Ode
Context: With wonderful deathless ditties
We build up the world's great cities,
And out of a fabulous story
We fashion an empire's glory:
One man with a dream, at pleasure,
Shall go forth and conquer a crown;
And three with a new song's measure
Can trample an empire down.

The Structure of the Universe: An Introduction to Cosmology (1949)
Context: The models of Einstein and de Sitter are static solutions of Einstein's modified gravitational equations for a world-wide homogeneous system. They both involve a positive cosmological constant &lambda;, determining the curvature of space. If this constant is zero, we obtain a third model in classical infinite Euclidean space. This model is empty, the space-time being that of Special Relativity.
It has been shown that these are the only possible static world models based on Einstein's theory. In 1922, Friedmann... broke new ground by investigating non-static solutions to Einstein's field equations, in which the radius of curvature of space varies with time. This Possibility had already been envisaged, in a general sense, by Clifford in the eighties.<!--p.82

"The Palace of the End" (2003)
Context: There are two rules of war that have not yet been invalidated by the new world order. The first rule is that the belligerent nation must be fairly sure that its actions will make things better; the second rule is that the belligerent nation must be more or less certain that its actions won't make things worse. America could perhaps claim to be satisfying the first rule (while admitting that the improvement may be only local and short term). It cannot begin to satisfy the second.

Source: Education of a Wandering Man (1989), Ch. 1
Context: A great book begins with an idea; a great life, with a determination.
My life may not be great to others, but to me it has been one of steady progression, never dull, often exciting, often hungry, tired, and lonely, but always learning. Somewhere back down the years I decided, or my nature decided for me, that I would be a teller of stories.
Decisions had to be made and there was nobody but me to make them. My course altered a number of times but never deviated from the destination I had decided upon. Whether this was altogether a matter of choice I do not know. Perhaps my early reading and the storytelling at home had preconditioned me for the role I adopted.
Somewhere along the line I had fallen in love with learning, and it became a lifelong romance. Early on I discovered it was fun to follow along the byways of history to find those treasures that await any searcher. It may be that all later decisions followed naturally from that first one.
One thing has always been true: That book or that person who can give me an idea or a new slant on an old idea is my friend.

1880s, Speech to the International Council of Women (1888)
Context: Whatever the future may have in store for us, one thing is certain; this new revolution in human thought will never go backward. When a great truth once gets abroad in the world, no power on earth can imprison it, or prescribe its limits, or suppress it. It is bound to go on till it becomes the thought of the world. Such a truth is woman’s right to equal liberty with man. She was born with it. It was hers before she comprehended it. It is inscribed upon all the powers and faculties of her soul, and no custom, law, or usage can ever destroy it. Now that it has got fairly fixed in the minds of the few, it is bound to become fixed in the minds of the many, and be supported at last by a great cloud of witnesses, which no man can number and no power can withstand.

The American Credo: A Contribution toward the Interpretation of the National Mind (1920)
1920s
Context: The American of today, in fact, probably enjoys less personal liberty than any other man of Christendom, and even his political liberty is fast succumbing to the new dogma that certain theories of government are virtuous and lawful, and others abhorrent and felonious. Laws limiting the radius of his free activity multiply year by year: It is now practically impossible for him to exhibit anything describable as genuine individuality, either in action or in thought, without running afoul of some harsh and unintelligible penalty. It would surprise no impartial observer if the motto “In God we trust” were one day expunged from the coins of the republic by the Junkers at Washington, and the far more appropriate word, “verboten,” substituted. Nor would it astound any save the most romantic if, at the same time, the goddess of liberty were taken off the silver dollars to make room for a bas-relief of a policeman in a spiked helmet. Moreover, this gradual (and, of late, rapidly progressive) decay of freedom goes almost without challenge; the American has grown so accustomed to the denial of his constitutional rights and to the minute regulation of his conduct by swarms of spies, letter-openers, informers and agents provocateurs that he no longer makes any serious protest.

The Renaissance in India (1918)
Context: To attempt to penetrate through the indeterminate confusion of present tendencies and first efforts in order to foresee the exact forms the new creation will take, would be an effort of very doubtful utility. One might as well try to forecast a harmony from the sounds made by the tuning of the instrument. In one direction or another we may just detect certain decisive indications, but even these are only first indications and we may be quite sure that much lies behind them that will go far beyond anything that they yet suggest. This is true whether in religion and spirituality or thought and science, poetry and art or society and politics. Everywhere there is, at most, only a beginning of beginnings.

p xxi
The Sacred Depths of Nature (1998)
Context: Human memory, they say, is like a coat closet: The most enduring outcome of a formal education is that it creates rows of coat hooks so that later on, when you come upon a new piece of information, you have a hook to hang it on. Without a hook, the new information falls on the floor.

The Canton, Ohio Speech, Anti-War Speech (1918)
Context: And now for all of us to do our duty! The clarion call is ringing in our ears and we cannot falter without being convicted of treason to ourselves and to our great cause.
Do not worry over the charge of treason to your masters, but be concerned about the treason that involves yourselves. Be true to yourself and you cannot be a traitor to any good cause on earth.
Yes, in good time we are going to sweep into power in this nation and throughout the world. We are going to destroy all enslaving and degrading capitalist institutions and re-create them as free and humanizing institutions. The world is daily changing before our eyes. The sun of capitalism is setting; the sun of socialism is rising. It is our duty to build the new nation and the free republic.

Lyrics

Letter written as Secretary of State under President James Monroe (1819), as quoted in "What John Quincy Adams Said About Immigration Will Blow Your Mind" by D.C. McAllister, in The Federalist (18 August 2014) http://thefederalist.com/2014/08/18/what-john-quincy-adams-said-about-immigration-will-blow-your-mind
Context: There is one principle which pervades all the institutions of this country, and which must always operate as an obstacle to the granting of favors to new comers. This is a land, not of privileges, but of equal rights. Privileges are granted by European sovereigns to particular classes of individuals, for purposes of general policy; but the general impression here is that privileges granted to one denomination of people, can very seldom be discriminated from erosions of the rights of others. [Immigrants], coming here, are not to expect favors from the governments. They are to expect, if they choose to become citizens, equal rights with those of the natives of the country. They are to expect, if affluent, to possess the means of making their property productive, with moderation, and with safety;—if indigent, but industrious, honest and frugal, the means of obtaining easy and comfortable subsistence for themselves and their families. They come to a life of independence, but to a life of labor—and, if they cannot accommodate themselves to the character, moral, political, and physical, of this country, with all its compensating balances of good and evil, the Atlantic is always open to them, to return to the land of their nativity and their fathers.

As quoted in "Galbraith on crashes, Japan and Walking Sticks" by Ben Laurance and William Keegan, in The Observer (21 June 1998)
Context: When you see reference to a new paradigm you should always, under all circumstances, take cover. Because ever since the great tulipmania in 1637, speculation has always been covered by a new paradigm. There was never a paradigm so new and so wonderful as the one that covered John Law and the South Sea Bubble — until the day of disaster.

Black Boy (1945)

Section 1 : Give Responsibility to Vitally Necessary Work!
Variant translation: What is new in work democracy is: that for the first time in the history of sociology a possible future order of human society is deduced not from ideologies or from conditions yet to be created, but from processes which are naturally given and which have always been in operation. What is new in it is the renunciation and rejection of any kind of politics and demagogy. New is that, instead of the working masses of people being relieved of social responsibility, they are being burdened with it. Further, that the work democrats have no political ambitions nor are allowed to develop any. Further, that it consciously develops formal democracy — which means merely the voting for ideological representatives without any further responsibility on the part of the voter — into genuine, factual and practical democracy on an international scale; a democracy which is borne, in progressive organic development, by the functions of love, work and knowledge.
The Mass Psychology of Fascism (1933), Ch. 10 : Work Democracy
Context: What is new in work democracy is: that for the first time in the history of sociology, a possible future regulation of human society is derived not from ideologies or conditions that must be created, but from natural processes that have been present and have been developing from the very beginning. Work-democratic "politics" is distinguished by the fact that it rejects all politics and demagogism. Masses of working men and women will not be relieved of their social responsibility. They will be burdened with it. Work-democrats have no ambition to be political führers, nor will they ever be permitted to develop such an ambition...

Responsible Scientific Investigation and Application (1976)
Context: Without wanting to seem overly partisan, I would like simply to point out that the space program has by all standards become America's greatest generator of new ideas in science and technology. It is essentially an organization for opening new frontiers, physically and intellectually. Today we live in a different world because in 1958 Americans accepted the challenge of space and made the required national investment to meet it.
Young people today are learning a new science, but even more importantly, they are viewing the earth and man's relationship to it quite differently — and I think perhaps more humanly — than we did fifteen years ago. The space program is the first large scientific and technological activity in history that offers to bring the people of all nations together instead of setting them further apart.

"The Criminality of the State" in American Mercury (March 1939) http://alumnus.caltech.edu/~ckank/FultonsLair/013/nock/criminality.html
Context: The State's criminality is nothing new and nothing to be wondered at. It began when the first predatory group of men clustered together and formed the State, and it will continue as long as the State exists in the world, because the State is fundamentally an anti-social institution, fundamentally criminal. The idea that the State originated to serve any kind of social purpose is completely unhistorical. It originated in conquest and confiscation—that is to say, in crime. It originated for the purpose of maintaining the division of society into an owning-and-exploiting class and a propertyless dependent class — that is, for a criminal purpose.
No State known to history originated in any other manner, or for any other purpose. Like all predatory or parasitic institutions, its first instinct is that of self-preservation. All its enterprises are directed first towards preserving its own life, and, second, towards increasing its own power and enlarging the scope of its own activity. For the sake of this it will, and regularly does, commit any crime which circumstances make expedient.

Source: Goodbye, Columbus (1959), Chapter 2
Context: We came back to the chairs now and then and sang hesitant, clever, nervous, gentle dithyrambs about how we were beginning to feel towards one another. Actually we did not have the feelings we said we had until we spoke them-at least I didn't; to phrase them was to invent them and own them. We whipped our strangeness and newness into a froth that resembled love, and we dared not play too long with it, talk too much of it, or it would flatten and fizzle away. So we moved back and forth from chairs to water, from talk to silence, and considering my unshakable edginess with Brenda, and the high walls of ego that rose, buttresses and all, between her and her knowledge of herself, we managed pretty well.

Winter, 1931-1932 The Diary of Anaïs Nin , Volume One 1931-1934 <!-- p. 11 -->
Diary entries (1914 - 1974)
Context: I had always believed in Andre Breton's freedom, to write as one thinks, in the order and disorder in which one feels in thinks, to follow sensations and absurd correlations of events and images, to trust to the new realms they lead one into. "The cult of the marvelous." Also the cult of the unconscious leadership, the cult of mystery, the evasion of false logic. The cult of the unconscious as proclaimed by Rimbaud. It is not madness. It is an effort to transcend the rigidities and the patterns made by the rational mind.

"One culture and the new sensibility", p. 296
Against Interpretation and Other Essays (1966)
Context: Art today is a new kind of instrument, an instrument for modifying consciousness and organizing new modes of sensibility. And the means for practicing art have been radically extended.... Painters no longer feel themselves confined to canvas and paint, but employ hair, photographs, wax, sand, bicycle tires, their own toothbrushes and socks. Musicians have reached beyond the sounds of the traditional instruments to use tampered instruments and (usually on tape) synthetic sounds and industrial noises.

Conclusion
1880s, Personal Memoirs of General U. S. Grant (1885)
Context: I feel that we are on the eve of a new era, when there is to be great harmony between the Federal and Confederate. I cannot stay to be a living witness to the correctness of this prophecy; but I feel it within me that it is to be so. The universally kind feeling expressed for me at a time when it was supposed that each day would prove my last, seemed to me the beginning of the answer to "Let us have peace."
The expression of these kindly feelings were not restricted to a section of the country, nor to a division of the people. They came from individual citizens of all nationalities; from all denominations — the Protestant, the Catholic, and the Jew; and from the various societies of the land — scientific, educational, religious or otherwise. Politics did not enter into the matter at all.
I am not egotist enough to suppose all this significance should be given because I was the object of it. But the war between the States was a very bloody and a very costly war. One side or the other had to yield principles they deemed dearer than life before it could be brought to an end. I commanded the whole of the mighty host engaged on the victorious side. I was, no matter whether deservedly so or not, a representative of that side of the controversy. It is a significant and gratifying fact that Confederates should have joined heartily in this spontaneous move. I hope the good feeling inaugurated may continue to the end.

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.

Strategic objectives of new Government (May 23, 2007)
Context: We must take the lead in the green energy revolution. This country has played a hugely influential role in the development of green technology but we need to take that to another level. I want Scotland to become the pre-eminent location for clean energy research and development in Europe. Becoming a world leader in the development of renewable technology provides a happy marriage of economic advantage and meeting the fundamental challenges of climate change head on. We have the natural resources, the know-how and the skills for Scotland to become the green energy capital of Europe.... This country - our country - in a unique position to exploit all of these technologies.... I want to see a Scotland that is nuclear free. A Scotland that uses its natural resources and know-how to deliver clean and secure energy supplies. And a Scotland that develops new clean energy technologies that can be exported and used throughout the world.

S. Byington, trans. (1913), p. 421
The Ego and Its Own (1844)
Context: Revolution is aimed at new arrangements; insurrection [Empörung] leads us no longer to let ourselves be arranged, but to arrange ourselves, and set no glittering hopes on “institutions.”

Changing My Mind, Among Others : Lifetime Writings (1982), p. 76; also in Change Your Brain (2000), p. 72
Context: To describe externals, you become a scientist. To describe experience, you become an artist. The old distinction between artists and scientists must vanish. Every time we teach a child correct usage of an external symbol, we must spend as much time teaching him how to fission and reassemble external grammar to communicate the internal. The training of artists and creative performers can be a straightforward, almost mechanical process. When you teach someone how to perform creatively (ie, associate dead symbols in new combinations), you expand his potential for experiencing more widely and richly.

"Giordano Bruno", p. 95
Everything Is Under Control (1998)
Context: Most historians merely mention that Bruno was charged with the heresy of teaching Copernican astronomy, but Frances Yates, a historian who specialized in the occult aspects of the scientific revolution, points out that Bruno was charged with 18 heresies and crimes, including the practice of sorcery and organizing secret societies to oppose the Vatican. Yates thinks Bruno may have had a role in the invention of either Rosicrucianism or Freemasonry or both.
Bruno's teachings combined the new science of his time with traditional Cabalistic mysticism. He believed in a universe of infinite space with infinite planets, and in a kind of dualistic pantheism, in which the divine is incarnate in every part but always in conflicting forms that both oppose and support each other. Whatever his link with occult secret societies, he influenced Hegel, Marx, theosophy, James Joyce, Timothy Leary, Discordianism, and Dr. Wilhelm Reich.

Remarkable Guide to the Orchestra (2008)

On Democracy (6 October 1884)
Context: The framers of the American Constitution were far from wishing or intending to found a democracy in the strict sense of the word, though, as was inevitable, every expansion of the scheme of government they elaborated has been in a democratical direction. But this has been generally the slow result of growth, and not the sudden innovation of theory; in fact, they had a profound disbelief in theory, and knew better than to commit the folly of breaking with the past. They were not seduced by the French fallacy that a new system of government could be ordered like a new suit of clothes. They would as soon have thought of ordering a new suit of flesh and skin. It is only on the roaring loom of time that the stuff is woven for such a vesture of their thought and experience as they were meditating. They recognized fully the value of tradition and habit as the great allies of permanence and stability. They all had that distaste for innovation which belonged to their race, and many of them a distrust of human nature derived from their creed.

Preface to the Preface
Preface to The Right To Be Greedy (1983 edition)
Context: I was coming from the New Left of the 60’s, but I was increasingly disgruntled with the left of the 70’s. It retained or exaggerated all the faults of the 60’s left (such as current-events myopia, theoretical incoherence, historical amnesia and — especially — the cult of the victim) while denying or diminishing its merits, among them a sense of revolution against the totality, a sense of verve and vitality, and a sense of humor. The left demanded more sacrifice and promised less satisfaction, as if there was not already too much sacrifice and too little satisfaction. I began to wonder whether the failure of the left to root itself in a substantial social base, or even to hold on to much of what base it once had (mostly on campus, and among the intelligentsia, and in the counter-culture), might not in part derive from its own deficiencies, and not only from government repression and manipulation. Maybe the leftists were not so smart or the masses so stupid after all. Guilt-tripping might not go over very well with ordinary people who know they are too powerless to be too guilty of anything. Demands for sacrifice lack appeal for those who have already sacrificed, and been sacrificed, too much and for too long. The future promised by the left looked to be — at worst, even worse — and at best, not noticeably better than the status quo. Why rush to the barricades or, for that matter, why even bother to vote?

Source: Mathematical Thought from Ancient to Modern Times (1972), p. 177
Context: Closely related to the problem of the parallel postulate is the problem of whether physical space is infinite. Euclid assumes in Postulate 2 that a straight-line segment can be extended as far as necessary; he uses this fact, but only to find a larger finite length—for example in Book I, Propositions 11, 16, and 20. For these proofs Heron gave new proofs that avoided extending the lines, in order to meet the objection of anyone who would deny that the space was available for the extension.

Attempt to Prove the Motion of the Earth https://books.google.com/books?id=JgtPAAAAcAAJ (1674) pp. 27-28, read to the Royal Society 1671, written 1670. Inserted comment (in italics) by John Aubrey, Brief Lives. Note: this statement precedes the publication of Newton's Principia by near 20 years.
Context: I should here have described some Clocks and Time-keepers of great use, nay absolute necessity in these and many other Astronomical observations, but that I reserve them for some attempts that are hereafter to follow, about the various wayes I have tryed, not without good success of improving Clocks and Watches and adapting them for various uses, as for accurating Astronomy, completing the Tables of the fixt stars to Seconds, discovery of Longitude, regulating Navigation and Geography, detecting the properties and effects of motions for promoting secret and swift conveyance and correspondence, and many other considerable scrutinies of nature: And shall only for the present hint that I have in some of my foregoing observations discovered some new Motions even in the Earth it self, which perhaps were not dreamt of before, which I shall hereafter more at large describe, when further tryalls have more fully confirmed and compleated these beginnings. At which time also I shall explaine a Systeme of the World, differing in many particulars from any yet known, answering in all things to the common Rules of Mechanicall Motions: This depends upon three Suppositions. First, that all Cœlestial Bodies whatsoever, have an attraction or gravitating power towards their own Centers, whereby they attract not only their own parts, and keep them, from flying from them, as we may observe the Earth to do, but that they do also attract all the other Cœlestial Bodies that are within the sphere of their activity; and consequently that not only the Sun and the Moon have an influence upon the body and motion of the Earth, and the Earth upon them, but that Mercury also, Venus, Mars, Saturne, and Jupiter by their attractive powers, have a considerable influence upon its motion as in the same manner the corresponding attractive power of the Earth hath a considerable influence upon every one of their motions also. The second supposition is this, That all bodys whatsoever that are put into direct and simple motion, will so continue to move forward in a streight line, till they are by some other effectual powers deflected and bent into a Motion describing a Circle, Ellipsis, or some other more compounded Curve Line. The third supposition is, That these attractive powers are so much the more powerful in operating, by how much nearer the body wrought upon is to their own Centers. Now what these several degrees are I have not yet experimentally verified;'—But these degrees and proportions of the power of attraction in the celestiall bodys and motions, were communicated to Mr. Newton by R. Hooke in the yeare 1678, by letters, as will plainely appear both by the coppys of the said letters, and the letters of Mr. Newton in answer to them, which are both in the custody of the said R. H., both which also were read before the Royall Society at their publique meeting, as appears by the Journall book of the said Society.—'but it is a notion which if fully prosecuted as it ought to be, will mightily assist the astronomer to reduce all the Cœlestiall motions to a certaine rule, which I doubt will never be done true without it. He that understands the natures of the Circular Pendulum and Circular Motion, will easily understand the whole ground of this Principle, and will know where to find direction in nature for the true stating thereof. This I only hint at present to such as have ability and opportunity of prosecuting this Inquiry, and are not wanting of Industry for observing and calculating, wishing heartily such may be found, having my self many other things in hand which I would first compleat, and therefore cannot so well attend it. But this I durst promise the Undertaker, that he will find all the great Motions of the World to be influenced by this Principle, and that the true understanding thereof will be the true perfection of Astronomy.

Source: Foreword to Richard P. Gabriel, Patterns of Software

A Theory of Roughness (2004)
Context: When you seek some unspecified and hidden property, you don't want extraneous complexity to interfere. In order to achieve homogeneity, I decided to make the motion end where it had started. The resulting motion biting its own tail created a distinctive new shape I call Brownian cluster. … Today, after the fact, the boundary of Brownian motion might be billed as a "natural" concept. But yesterday this concept had not occurred to anyone. And even if it had been reached by pure thought, how could anyone have proceeded to the dimension 4/3? To bring this topic to life it was necessary for the Antaeus of Mathematics to be compelled to touch his Mother Earth, if only for one fleeting moment.

"The Return of Jimi Hendrix"
Dream Harder (1993)
Context: He did a forty-two minute
cosmic rise in future shocks
Star Spangled Banner
in the back of CBGB's He stopped every clock in New York state
and every heart that heard him
and time itself was beaten and confused
and fell lamb-like under the spell of his
fabulous flashing fingers He played an encore at the Bitter End
a heartburst Little Wing
even the waiters cried
and then we fell outside
and in the dusty dawn of Bleeker street
a sweet rain fell
and Jimi died.

Nobel lecture (2001)

Quotes, Our Larger Tasks (2002)
Context: Our most important immediate task is to continue to tear up the Al Qaeda network, and since it is present in many countries, it will be an operation, which requires new forms of sustained cooperation with other governments.
Even if we give first priority to the destruction of terrorist networks, and even if we succeed, there are still governments that could bring us great harm. And there is a clear case that one of these governments in particular represents a virulent threat in a class by itself: Iraq.
As far as I am concerned, a final reckoning with that government should be on the table. To my way of thinking, the real question is not the principle of the thing, but of making sure that this time we will finish the matter on our terms. But finishing it on our terms means more than a change of regime in Iraq.

On Literature, Revolution, Entropy and Other Matters (1923)
Context: The law of revolution is red, fiery, deadly; but this death means the birth of new life, a new star. And the law of entropy is cold, ice blue, like the icy interplanetary infinities. The flame turns from red to an even, warm pink, no longer deadly, but comfortable. The sun ages into a planet, convenient for highways, stores, beds, prostitutes, prisons: this is the law. And if the planet is to be kindled into youth again, it must be set on fire, it must be thrown off the smooth highway of evolution: this is the law.
The flame will cool tomorrow, or the day after tomorrow (in the Book of Genesis days are equal to years, ages). But someone must see this already today, and speak heretically today about tomorrow. Heretics are the only (bitter) remedy against the entropy of human thought.

1963, Limited Nuclear Test Ban Treaty speech
Context: I do not say that a world without aggression or threats of war would be an easy world. It will bring new problems, new challenges from the Communists, new dangers of relaxing our vigilance or of mistaking their intent. But those dangers pale in comparison to those of the spiraling arms race and a collision course towards war. Since the beginning of history, war has been mankind’s constant companion. It has been the rule, not the exception. Even a nation as young and as peace-loving as our own has fought through eight wars.

1962, Rice University speech
Context: We set sail on this new sea because there is new knowledge to be gained, and new rights to be won, and they must be won and used for the progress of all people. For space science, like nuclear science and all technology, has no conscience of its own. Whether it will become a force for good or ill depends on man, and only if the United States occupies a position of pre-eminence can we help decide whether this new ocean will be a sea of peace or a new terrifying theater of war. I do not say that we should or will go unprotected against the hostile misuse of space any more than we go unprotected against the hostile use of land or sea, but I do say that space can be explored and mastered without feeding the fires of war, without repeating the mistakes that man has made in extending his writ around this globe of ours.

Epigram 5; translation by Jonathan Swift, cited from Anthologia Polyglotta (1849), edited by Henry Wellesley, p. 47
Epigrams

Autobiography (1873)
Context: Mere newspaper articles on the occurrences or questions of the moment, gave no opportunity for the development of any general mode of thought; but I attempted, in the beginning of 1831, to embody in a series of articles, headed "The Spirit of the Age," some of my new opinions, and especially to point out in the character of the present age, the anomalies and evils characteristic of the transition from a system of opinions which had worn out, to another only in process of being formed. These articles were, I fancy, lumbering in style, and not lively or striking enough to be at any time, acceptable to newspaper readers; but had they been far more attractive, still, at that particular moment, when great political changes were impending, and engrossing all minds, these discussions were ill-timed, and missed fire altogether. The only effect which I know to have been produced by them, was that Carlyle, then living in a secluded part of Scotland, read them in his solitude, and saying to himself (as he afterwards told me) "here is a new Mystic," inquired on coming to London that autumn respecting their authorship; an inquiry which was the immediate cause of our becoming personally acquainted.

Anything for a Quiet Life (1621), Act iii. Sc. 3. Compare: "Turn over a new leaf", Thomas Dekker, The Honest Whore, part ii, Act i. sc. 2.

Source: 1960s, The meaning of the twentieth century: the great transition, 1964, p. 116. partly cited in: (2013) " What Boulding Said Went Wrong with Economics, A Quarter Century On http://www.deirdremccloskey.com/editorials/boulding.php"
Context: The success of Japanese development is due simply to the fact that Japan devoted a substantial portion of its resources to the growth industry, and particularly to the human resources and then commended Max Weber's emphasis on hard work and thrift.
All the law and the prophets of economic development can be summed up in the old proverb that "where there's a will there's a way". The way indeed is absurdly easy and is well known. It consists merely in putting resources into growth. What could be simpler and easier! the problem however, is the will, and this. I think, we understand very little. The whole cultural milieu of society plays a role in the process of developing its will, and it is hard to separate the determining factors. A widespread puritan ethic, as Max Weber pointed out, is undoubtedly an asset, if this leads people to place a high value on hard work and thrift. On the other hand, puritanism often goes along with a resistance to social change and an unwillingness to innovate outside a narrow field of technology, and thrift alone can often lead to uncreative forms of accumulation or even to unemployment and depression. Mere accumulation is not enough. Economic development does not consist merely in the piling up of things, but in the accumulation of new kinds of things.

Emotion should never dictate policy https://web.archive.org/web/20120119215614/http://www.ronpaularchive.com/1998/01/emotion-should-never-dictate-policy/ (January 12, 1998).
Press conference regarding the impeachment of President Clinton, 1998.
1990s
Context: In the emotion of the moment, people often say and do reckless things. For the individual, that can have deep ramifications. But when it is a single individual acting unreasonably in the throes of emotion in the face of sorrow, then the consequences are borne by only that person and his family. But when the government behaves recklessly in response to a tragedy, the consequences can be felt by everyone. This is especially true when politicians get in on the act. We can think back no further than July of 1996, when a plane carrying several hundred people suddenly and mysteriously crashed off the coast of Long Island. Within days, Congress had passed emergency legislation calling for costly new security measures, including a controversial “screening” method which calls for airlines to arbitrarily detain passengers just because the person meets certain criteria which border on racist and xenophobic.

Who is Loyal to America? (1947)
Context: What is the new loyalty? It is, above all, conformity. It is the uncritical and unquestioning acceptance of America as it is — the political institutions, the social relationships, the economic practices. It rejects inquiry into the race question or socialized medicine, or public housing, or into the wisdom or validity of our foreign policy. It regards as particularly heinous any challenge to what is called "the system of private enterprise," identifying that system with Americanism. It abandons evolution, repudiates the once popular concept of progress, and regards America as a finished product, perfect and complete.

In his Foreword of My People of Kikuyu: And, The Life of Chief Wangombe (1966), Oxford University Press.
The oldest source found is a fiction play published by holocaust doubter Rolf Hochhuth, in his controversial The Deputy, a Christian tragedy (1964), Grove Press, p. 144. No reference to any historical or original source was given.
This has also been attributed to anglican Archbishop Desmond Tutu; e.g. in Seeds of Conflict in a Haven of Peace: From Religious Studies to Interreligious Studies in Africa (2007), by Frans Jozef Servaas Wijsen. No reference is cited.
Other citations are found in books written by critics of religion, such as Christos Tzanetakos's "The Life and Work of an Atheist Pioneer", iUniverse; and Jack Huberman0s "Quotable Atheist: Ammunition for Nonbelievers, Political Junkies, Gadflies, and Those Generally Hell-Bound" (2008), 175. No references are given.
Also quoted by James Baldwin in an interview with Richard Branson circa 1967 "The Fire this Time".
Context: Nearly a quarter of a century has passed since this short book was first published. So much has happened in this time. In 1942, the book involved presentation that I described as 'history shading into legend'. Today, we in Kenya are making our own history, as an independent Republic. In the dark years of the war, when this work was written, social studies might have seemed absurdly academic, were it not for the living faith of a Christian society. A generation later, we find a new perspective, a greater and more universal enlightenment, brought about by swifter communications and mass media which probe into and make familiar all the social patterns of our human family.

is an interesting and broadening eternal question, but one which, if pursued exclusively, results only in an endless parade of trivia and fashion, the silt of tomorrow. I would like, instead, to be concerned with the question "What is best?," a question which cuts deeply rather than broadly, a question whose answers tend to move the silt downstream. There are eras of human history in which the channels of thought have been too deeply cut and no change was possible, and nothing new ever happened, and "best" was a matter of dogma, but that is not the situation now. Now the stream of our common consciousness seems to be obliterating its own banks, losing its central direction and purpose, flooding the lowlands, disconnecting and isolating the highlands and to no particular purpose other than the wasteful fulfillment of its own internal momentum. Some channel deepening seems called for.
Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 1

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: The following day, on the ethereal plain, Satan commanded the black standards to be distributed to the troops, and the winged soldiers covered them with kisses and bedewed them with tears.
And Satan had himself crowned God. Thronging round the glittering walls of Heavenly Jerusalem, apostles, pontiffs, virgins, martyrs, confessors, the whole company of the elect, who during the fierce battle had enjoyed delightful tranquillity, tasted infinite joy in the spectacle of the coronation.
The elect saw with ravishment the Most High precipitated into Hell, and Satan seated on the throne of the Lord. In conformity with the will of God which had cut them off from sorrow they sang in the ancient fashion the praises of their new Master.

Source: The Voyage of the Beagle (1839), chapter VIII: "Excursion to Colonia del Sacramiento, etc." (second edition, 1845), entry for 19 November 1833, pages 147-148 http://darwin-online.org.uk/content/frameset?pageseq=160&itemID=F14&viewtype=image
Context: They expressed, as was usual, unbounded astonishment at the globe being round, and could scarcely credit that a hole would, if deep enough, come out on the other side. They had, however, heard of a country where there were six months light and six of darkness, and where the inhabitants were very tall and thin! They were curious about the price and condition of horses and cattle in England. Upon finding out we did not catch our animals with the lazo, they cried out, "Ah, then, you use nothing but the bolas:" the idea of an enclosed country was quite new to them. The captain at last said, he had one question to ask me, which he should be very much obliged if I would answer with all truth. I trembled to think how deeply scientific it would be: it was, "Whether the ladies of Buenos Ayres were not the handsomest in the world." I replied, like a renegade, "Charmingly so." He added, "I have one other question: Do ladies in any other part of the world wear such large combs?" I solemnly assured him that they did not. They were absolutely delighted. The captain exclaimed, "Look there! a man who has seen half the world says it is the case; we always thought so, but now we know it." My excellent judgment in combs and beauty procured me a most hospitable reception; the captain forced me to take his bed, and he would sleep on his recado.

Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VIII Further Observations on the Bible
Context: If archeology had yielded only the Epic of Kret, we would have enough to bridge the gap between the Iliad and Genesis. But... our new sources are so rich that we have only begun... The years ahead bid fair to be the most fruitful in the annals of Classical and Biblical scholarship. Our debt to the Bible and Classics is so great that this type of research will deepen our understanding of our culture and of ourselves.

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

Prayer for Easter Sunday in the Ordos Desert of Inner Mongolia published in article “The Priest Who Haunts the Catholic World” Saturday Evening Post (12 October 1963)
Context: Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world.
Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!"

Source: 1880s, Life and Times of Frederick Douglass (1881), pp. 433&ndash;434.
Context: My interviews with President Lincoln and his able Secretary, before narrated, greatly increased my confidence in the anti-slavery integrity of the government, although I confess I was greatly disappointed at my failure to receive the commission promised me by Secretary Stanton. I, however, faithfully believed, and loudly proclaimed my belief, that the rebellion would be suppressed, the Union preserved, the slaves emancipated, and the colored soldiers would in the end have justice done them. This confidence was immeasurably strengthened when I saw Gen. George B. McClellan relieved from the command of the army of the Potomac and Gen. U. S. Grant placed at its head, and in command of all the armies of the United States. My confidence in Gen. Grant was not entirely due to the brilliant military successes achieved by him, but there was a moral as well as military basis for my faith in him. He had shown his single-mindedness and superiority to popular prejudice by his prompt cooperation with President Lincoln in his policy of employing colored troops, and his order commanding his soldiers to treat such troops with due respect. In this way he proved himself to be not only a wise general, but a great man, one who could adjust himself to new conditions, and adopt the lessons taught by the events of the hour. This quality in General Grant was and is made all the more conspicuous and striking in contrast with his West Point education and his former political associations; for neither West Point nor the Democratic party have been good schools in which to learn justice and fair play to the negro.

The Liberals' Mistake (1987)
Context: The liberals were wide-ranging in their interests, ready to question the orthodoxies of the time, and looking for new horizons. It is always difficult to find people like that, but it is even more difficult today.
The liberals of the nineteen-thirties were diverse, but they had a common vision. They accepted democracy, the free market, and capitalism. However, they thought that unless the market was not corrected or ameliorated, there would be child labor, neglect of the elderly, dangerous and harmful consumer goods, monopolies squeezing people out of business and forcing down wages — in short, there would be the horror of Great Britain's Industrial Revolution before the British began passing social legislation.

Dancing Aztecs (1976)
Context: Everybody in New York City is looking for something. Men are looking for women and women are looking for men. Down at the Trucks, men are looking for men, while at Barbara's and at the Lib women are looking for women. Lawyers' wives in front of Lord & Taylor are looking for taxis, and lawyers' wives' husbands down on Pine Street are looking for loopholes. The hookers in front of the Americana hotel are looking for johns, and the kids opening cab doors in front of the Port Authority are looking for tips. So are the riders on the Aqueduct Special. So are the cabbies, the bellboys, the waiters and the undercover narcs.

Closing words, p. 330
From the Danube to the Yalu (1954)

The Open Mind interview (1985)
Context: I have the impression that the new generation of young people, are coming up on the scene with a sense "ancestorhood", and with more wisdom than was evident before. I think this comes about as a matter of necessity — Almost as if there is something in us that is innate, something inherent in us, that is destined for a longer term, rather than a shorter term future.

Nobel Address (1991)
Context: The new integrity of the world, in our view, can be built only on the principles of the freedom of choice and balance of interests. Every State, and now also a number of existing or emerging regional interstate groups, have their own interests. They are all equal and deserve respect.
We consider it dangerously outdated when suspicions are aroused by, for instance, improved Soviet-Chinese or Soviet-German, German-French, Soviet- US or US-Indian relations, etc. In our times, good relations benefit all. Any worsening of relations anywhere is a common loss.

Some Comments from a Numerical Analyst (1971)
Context: Of course everything in computerology is new; that is at once its attraction, and its weakness. Only recently I learned that computers are revolutionizing astrology. Horoscopes by computer!

Address to the Special Committee on Decolonisation in New York
2014
Context: This week, a young Spanish Prince with an international education will become King. To Felipe VI Spain, Gibraltar offers a hand of friendship and respect as neighbours and supporters of democracy. This new Head of State must know that we seek only peace, understanding and co-operation.

Vague Thoughts On Art (1911)
Context: I cannot help thinking that historians, looking back from the far future, will record this age as the Third Renaissance. We who are lost in it, working or looking on, can neither tell what we are doing, nor where standing; but we cannot help observing, that, just as in the Greek Renaissance, worn-out Pagan orthodoxy was penetrated by new philosophy; just as in the Italian Renaissance, Pagan philosophy, reasserting itself, fertilised again an already too inbred Christian creed; so now Orthodoxy fertilised by Science is producing a fresh and fuller conception of life — a love of Perfection, not for hope of reward, not for fear of punishment, but for Perfection's sake. Slowly, under our feet, beneath our consciousness, is forming that new philosophy, and it is in times of new philosophies that Art, itself in essence always a discovery, must flourish. Those whose sacred suns and moons are ever in the past, tell us that our Art is going to the dogs; and it is, indeed, true that we are in confusion! The waters are broken, and every nerve and sinew of the artist is strained to discover his own safety. It is an age of stir and change, a season of new wine and old bottles. Yet, assuredly, in spite of breakages and waste, a wine worth the drinking is all the time being made.

Source: Flashbacks, An Autobiography (1983), p. 388
Context: While sitting in my prison cell, I was astonished to hear the local rock station play a new song by the Beatles entitled "Come Together." Although the new version was certainly a musical and lyrical improvement on my campaign song, I was a bit miffed that Lennon had passed me over this way. (I must explain that even the most good-natured persons tend to be a bit touchy about social neglect while in prison). When I sent a mild protest to John, he replied with typical Lennon charm and wit: that he was a tailor and I was a customer who had ordered a suit and never returned. So he sold it to someone else.

Conversation with George MacBeth on Third Programme (BBC) (1 February 1967), published in The New S.F. (1969), edited by Langdon Jones
Context: I think the new science fiction, which other people apart from myself are now beginning to write, is introverted, possibly pessimistic rather than optimistic, much less certain of its own territory. There's a tremendous confidence that radiates through all modern American science fiction of the period 1930 to 1960; the certainty that science and technology can solve all problems. This is not the dominant form of science fiction now. I think science fiction is becoming something much more speculative, much less convinced about the magic of science and the moral authority of science. There's far more caution on the part of the new writers than there was.

Source: Swords and Plowshares (1972), p. 105
Context: A recruit arriving in a new unit feels lonely, homesick, and insecure. Someone has to welcome him when he arrives and make him understand that he is truly wanted. That responsibility is shared by every officer in the channel of command, beginning with the division commander. I made it a point to try to meet every new soldier joining the Division, usually assembling them in small groups for a handshake and an informal talk. A standard question for a new man was why he had volunteered for parachuting and whether he enjoyed it. On one occasion, a bright-eyed recruit startled me by replying to the latter question with a resounding "No, sir." "Why, then, if you don't like jumping did you volunteer to be a parachutist?" I asked. "Sir, I like to be with people who do like to jump," was the reply. I shook his hand vigorously and assured him that there were at least two of us of the same mind in the Division.

Interview with Suzie Daggett at Insight: Healthy Living (July 2006).
Context: Mystics, contrary to religionists, are always saying that reality is not two things — God and the world — but one thing, consciousness. It is a monistic view of reality based on consciousness that mystics claim to directly intuit. The problem with science has always been that most scientists believe that science must be done within a different monistic framework, one based on the primacy of matter. And then, quantum physics showed us that we must change that myopic prejudice of scientists, otherwise we cannot comprehend quantum physics. So now we have science within consciousness, a new paradigm of science based on the primacy of consciousness that is gradually replacing the old materialist science. Why? Not only because you can't understand quantum physics without this new metaphysics but also because the new paradigm resolves many other paradoxes of the old paradigm and explains much anomalous data.

What I Didn't Find in Africa (2003)
Context: Those news stories about that unnamed former envoy who went to Niger? That's me.
In February 2002, I was informed by officials at the Central Intelligence Agency that Vice President Dick Cheney's office had questions about a particular intelligence report. While I never saw the report, I was told that it referred to a memorandum of agreement that documented the sale of uranium yellowcake — a form of lightly processed ore — by Niger to Iraq in the late 1990's. The agency officials asked if I would travel to Niger to check out the story so they could provide a response to the vice president's office.

The Need for Transcendence in the Postmodern World (1994)
Context: Periods of history when values undergo a fundamental shift are certainly not unprecedented. This happened in the Hellenistic period, when from the ruins of the classical world the Middle Ages were gradually born. It happened during the Renaissance, which opened the way to the modern era. The distinguishing features of such transitional periods are a mixing and blending of cultures and a plurality or parallelism of intellectual and spiritual worlds. These are periods when all consistent value systems collapse, when cultures distant in time and space are discovered or rediscovered. They are periods when there is a tendency to quote, to imitate, and to amplify, rather than to state with authority or integrate. New meaning is gradually born from the encounter, or the intersection, of many different elements.

1950s, Farewell address to Congress (1951)
Context: We could hold in Korea by constant maneuver and in an approximate area where our supply line advantages were in balance with the supply line disadvantages of the enemy, but we could hope at best for only an indecisive campaign with its terrible and constant attrition upon our forces if the enemy utilized its full military potential. I have constantly called for the new political decisions essential to a solution.
Efforts have been made to distort my position. It has been said, in effect, that I was a warmonger. Nothing could be further from the truth. I know war as few other men now living know it, and nothing to me is more revolting. I have long advocated its complete abolition, as its very destructiveness on both friend and foe has rendered it useless as a means of settling international disputes. … But once war is forced upon us, there is no other alternative than to apply every available means to bring it to a swift end.

Human Nature and Social Theory (1969)
Context: One will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.

Transhumanism (1957)
Context: The new understanding of the universe has come about through the new knowledge amassed in the last hundred years — by psychologists, biologists, and other scientists, by archaeologists, anthropologists, and historians. It has defined man's responsibility and destiny — to be an agent for the rest of the world in the job of realizing its inherent potentialities as fully as possible.
It is as if man had been suddenly appointed managing director of the biggest business of all, the business of evolution — appointed without being asked if he wanted it, and without proper warning and preparation. What is more, he can't refuse the job. Whether he wants to or not, whether he is conscious of what he is doing or not, he is in point of fact determining the future direction of evolution on this earth. That is his inescapable destiny, and the sooner he realizes it and starts believing in it, the better for all concerned.

Source: Confessions of a Philosopher (1997), p. 157
Context: As Voltaire once remarked, "It is the privilege of the real genius, especially one who opens up a new path, to make great mistakes with impunity." The Copernican revolution brought about by Kant was, I think, the most important single turning point in the history of philosophy. For that reason there has been, ever since, a watershed in understanding between those who have taken his work on board and those who have not. For a good many of the problems he uncovered, the solutions he put forward have not stood the test of time, but his uncovering of the problems remains the most illuminating thing a philosopher has ever done. Because of the fundamental character of these problems, and because Kant did not solve them, confronting them has been the most important challenge to philosophy ever since.

Quotes, IPI speech (2000)
Context: In the Global Age, we must be prepared to engage in regional conflicts selectively — where the stability of a region important to our national security is at stake; where we can assure ourselves that nothing short of military engagement can secure our national interest; where we are certain that the use of military force can succeed in doing so; where we have allies willing to help share the burden, and where the cost is proportionate. America cannot be the world's policeman. But we must reject the new isolationism that says: don't help anywhere, because we can not help everywhere.

" The City http://cavafis.compupress.gr/kave_33.htm", st. 2 (1910)
Context: You won't find a new country, won't find another shore.
This city will always pursue you.
You'll walk the same streets, grow old
in the same neighbourhoods, turn grey in these same houses.
You'll always end up in this city. Don't hope for things elsewhere:
there's no ship for you, there's no road.
Now that you've wasted your life here, in this small corner,
you've destroyed it everywhere in the world.

He doesn’t want a society where he is separate as Negro, but one where he is just another man.
Constance Webb, "Notes preliminary to a full study of the work of Richard Wright" (privately published, 1946)