Quotes about news

page 94

"The I That Is God" as translated in Quantum Questions: Mystical Writings of the World's Great Physicists (1984) edited by Ken Wilber
Context: In itself, the insight is not new. The earliest records, to my knowledge, date back some 2500 years or more... the recognition ATMAN = BRAHMAN (the personal self equals the omnipresent, all-comprehending eternal self) was in Indian thought considered, far from being blasphemous, to represent the quintessence of deepest insight into the happenings of the world. The striving of all the scholars of Vedanta was after having learnt to pronounce with their lips, really assimilate in their minds this grandest of all thoughts.
Again, the mystics of many centuries, independently, yet in perfect harmony with each other (somewhat like the particles in an ideal gas) have described, each of them, the unique experience of his or her life in terms that can be condensed in the phrase: DEUS FACTUS SUM (I have become God).
To Western ideology, the thought has remained a stranger... in spite of those true lovers who, as they look into each other's eyes, become aware that their thought and their joy are numerically one, not merely similar or identical...

Teaching as a Subversive Activity (1969)
Context: Print, in even more revolutionary ways than writing, changed the very form of civilization.... the Protestant Revolution was contemporaneous with the invention of moving type.... the printing and distribution of millions of Bibles made possible a more personal religion, as the Word of God rested on each man's kitchen table. The book, by isolating the reader and his responses, tended to separate him from the powerful oral influences of his family, teacher, and priest. Print thus created a new conception of self as well as of self-interest. At the same time, the printing press provided the wide circulation necessary to create national literatures and intense pride in one's native language. Print thus promoted individualism on one hand and nationalism on the other.

What Is A Jazz Composer? (1971)
Context: Now, whether there is feeling or not depends upon what your environment or your association is or whatever you may have in common with the player. If you feel empathy for his personal outlook, you naturally feel him musically more than some other environmental and musical opposite who is, in a way. beyond you.
I, myself, came to enjoy the players who didn't only just swing but who invented new rhythmic patterns, along with new melodic concepts. And those people are: Art Tatum, Bud Powell, Max Roach, Sonny Rollins, Lester Young, Dizzy Gillespie and Charles Parker, who is the greatest genius of all to me because he changed the whole era around. But there is no need to compare composers. If you like Beethoven, Bach or Brahms, that's okay. They were all pencil composers. I always wanted to be a spontaneous composer. I thought I was, although no one's mentioned that. I mean critics or musicians. Now, what I'm getting at is that I know I'm a composer. I marvel at composition, at people who are able to take diatonic scales, chromatics, 12-tone scales, or even quarter-tone scales. I admire anyone who can come up with something original. But not originality alone, because there can be originality in stupidity, with no musical description of any emotion or any beauty the man has seen, or any kind of life he has lived.

Exhibition poster shown in BBC Television News (29 February 2012) http://sarahmapleart.blogspot.com/2012/02/its-girl-on-bbc-news.htm

Novum Organum (1620)
Context: Those who have taken upon them to lay down the law of nature as a thing already searched out and understood, whether they have spoken in simple assurance or professional affectation, have therein done philosophy and the sciences great injury. For as they have been successful in inducing belief, so they have been effective in quenching and stopping inquiry; and have done more harm by spoiling and putting an end to other men's efforts than good by their own. Those on the other hand who have taken a contrary course, and asserted that absolutely nothing can be known — whether it were from hatred of the ancient sophists, or from uncertainty and fluctuation of mind, or even from a kind of fullness of learning, that they fell upon this opinion — have certainly advanced reasons for it that are not to be despised; but yet they have neither started from true principles nor rested in the just conclusion, zeal and affectation having carried them much too far....
Now my method, though hard to practice, is easy to explain; and it is this. I propose to establish progressive stages of certainty. The evidence of the sense, helped and guarded by a certain process of correction, I retain. But the mental operation which follows the act of sense I for the most part reject; and instead of it I open and lay out a new and certain path for the mind to proceed in, starting directly from the simple sensuous perception.

born in this century, tempered by war, disciplined by a hard and bitter peace, proud of our ancient heritage — and unwilling to witness or permit the slow undoing of those human rights to which this Nation has always been committed, and to which we are committed today at home and around the world.
The quote "Let the word go forth from this time and place, to friend and foe alike, that the torch has been passed to a new generation of Americans" is one of seven quotes inscribed on the walls at the gravesite of John F. Kennedy at Arlington National Cemetery. http://www.jfklibrary.org/Researchold/Ready-Reference/JFK-Miscellaneous-Information/Grave-Inscription.aspx One can see it inscribed on the walls at the gravesite of John F. Kennedy at Arlington National Cemetery.
1961, Inaugural Address

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

"Code + Law: An Interview with Lawrence Lessig" at O'Reilly P2P (29 January 2001)(29 January 2001)
Context: Our problem is that lawyers have taught us that there is only one kind of economic market for innovation out there and it is this kind of isolated inventor who comes up with an idea and then needs to be protected. That is a good picture of maybe what pharmaceutical industry does. It's a bad picture of what goes on, for example, in the context of software development, in particular. In the context of software development, where you have sequential and complementary developments, patents create an extraordinarily damaging influence on innovation and on the process of developing and bringing new ideas to market. So the particular mistake that lawyers have compounded is the unwillingness to discriminate among different kinds of innovation.
We really need to think quite pragmatically about whether intellectual property is helping or hurting, and if you can't show it's going to help, then there is no reason to issue this government-backed monopoly.

Nobel lecture (2001)
Context: A genocide begins with the killing of one man — not for what he has done, but because of who he is. A campaign of 'ethnic cleansing' begins with one neighbour turning on another. Poverty begins when even one child is denied his or her fundamental right to education. What begins with the failure to uphold the dignity of one life, all too often ends with a calamity for entire nations.
In this new century, we must start from the understanding that peace belongs not only to states or peoples, but to each and every member of those communities. The sovereignty of States must no longer be used as a shield for gross violations of human rights. Peace must be made real and tangible in the daily existence of every individual in need. Peace must be sought, above all, because it is the condition for every member of the human family to live a life of dignity and security.

What then must we do? (1886)
Context: This new fraud is just like the old ones: its essence lies in substituting something external for the use of our own reason and conscience and that of our predecessors: in the Church teaching this external thing was revelation, in the scientific teaching it is observation. The trick played by this science is to destroy man's faith in reason and conscience by directing attention to the grossest deviations from the use of human reason and conscience, and having clothed the deception in a scientific theory, to assure them that by acquiring knowledge of external phenomena they will get to know indubitable facts which will reveal to them the law of man's life. And the mental demoralization consists in this, that coming to believe that things which should be decided by conscience and reason are decided by observation, these people lose their consciousness of good and evil and become incapable of understanding the expression and definitions of good and evil that have been formed by the whole preceding life of humanity. All this, in their jargon, is conditional and subjective. It must all be abandoned - they say - the truth cannot be understood by one's reason, for one may err, but there is another path which is infallible and almost mechanical: one must study facts. And facts must be studied on the basis of the scientists' science, that is, on the basis of two unfounded propositions: positivism and evolution which are put forward as indubitable truths. And the reigning science, with not less misleading solemnity than the Church, announces that the solution of all questions of life is only possible by the study of the facts of nature, and especially of organisms. A frivolous crowd of youths mastered by the novelty of this authority, which is as yet not merely not destroyed but not even touched by criticism, throws itself into the study of these facts of natural science as the sole path which, according to the assertions of the prevailing doctrine, can lead to the elucidation of the questions of life. But the further these disciples advance in this study the further and further are they removed not only from the possibility but even from the very thought of solving life's problems, and the more they become accustomed not so much to observe as to take on trust what they are told of the observations of others (to believe in cells, in protoplasm, in the fourth state of matter,1 &c.), the more and more does the form hide the contents from them; the more and more do they lose consciousness of good and evil and capacity to understand the expressions and definitions of good and evil worked out by the whole preceding life of humanity; the more and more do they adopt the specialized scientific jargon of conventional expressions which have no general human significance; the farther and farther do they wander among the debris of quite unilluminated observations; the more and more do they lose capacity not only to think independently but even to under-stand another man's fresh human thought lying outside their Talmud; and, what is most important, they pass their best years in growing unaccustomed to life, that is, to labour, and grow accustomed to consider their condition justified, while they become physically good-for-nothing parasites. And just like the theologians and the Talmudists they completely castrate their brains and become eunuchs of thought. And just like them, to the degree to which they become stupefied, they acquire a self-confidence which deprives them for ever of the possibility of returning to a simple clear and human way of thinking.

Vol. 1, pt. 1, translated by W.P.Dickson.
Introductory Paragraph
The History of Rome - Volume 1
Context: The Mediterranean Sea with its various branches, penetrating far into the great Continent, forms the largest gul of the ocean, and, alternately narrowed by islands or projections of the land and expanding to considerable breadth, at once separates and connects the three divisions of the Old World. The shores of this inland sea were in ancient times peopled by various nations, belonging in an ethno-graphical and philological point of view to different races, but constituting in their historical aspect one whole. This historic whole has been usually, but not very appropriately, entitled the history of the ancient world. It is in reality the history of the civilization among the Mediterranean nations; and as it passes before us in its successive stages, it presents four great phases of development, - the history of the Coptic or Egyptian stock dwelling on the southern shore, the history of the Aramaean or Syrian Nation, which occupied the east coast and extended into the interior of Asia as far as the Euphrates and Tigris, and the histories of the twin-peoples, the Hellenes and the Italians, who received as their heritage the countries bordering on its European shores. Each of these histories was in its earlier stages connected with other regions and with other cycles of historical evolution, but each soon entered on its own peculiar career. The surrounding nations of alien or even of kindred extraction, - the Berbers and Negroes of Africa, the Arabs and Persians, and Indians of Asia, the Celts and Germs of Europe, - came into manifold contact with the peoples inhabiting the borders of the Mediterranean, but they neither imparted unto them nor received from them any influences of really decisive effect upon their respective destinies. So far, therefore, as cycles of culture admit of demarcation at all, we may regard that cycle as a unity which has its culminating points denoted by the names Thebes, Carthage, Athens, and Rome. The four nations represented by these names, after each of them had attained in a path of its own peculiar and noble civilization, mingled with one another in the most varied relations of reciprocal intercourse, and skilfully elaborated and richly developed all the elements of human nature. At length their cycle as accomplished. New peoples who hitherto had onled laved the territories of the states of the Mediterranean, as waves lave the beach, overflowed both shores, severed the history of its south coast from that of the north, and transferred the centre of civilization from the Mediterranean to the Atlantic Ocean. The distinction between ancient and modern history, therefore, is no mere accident, nor yet a mere matter of chronological convenience. What is called modern history is in reality the formation of a new cycle of culture, connected at several epochs of its development with the perishing or perished civilization of the mediterranean states, as that was connected with the primitive civilization of the Indo-Germanic stock, but destined, like that earlier cycle, to traverse an orbit of its own. It too is destined to experience in full measure the vicissitudes of national weal and woe, period of growth, of full vigour, and of age, the blessedness of creative effort, in religion, polity, and art, the comfort of enjoying the material and intellectual acquisitions it has won, perhaps also, some day, the decay of productive power in the satiety of contentment with the goal attained. But that goal too will only be temporary: the grandest system of civilization has its orbit, and may complete its course; but not so the human race, to which, even when it seems to have attained its goal, the old task is ever set anew with a wider range and with a deeper meaning.

Preface to Cromwell (1827) http://www.bartleby.com/39/41.html
Context: Behold, then, a new religion, a new society; upon this twofold foundation there must inevitably spring up a new poetry. Previously following therein the course pursued by the ancient polytheism and philosophy, the purely epic muse of the ancients had studied nature in only a single aspect, casting aside without pity almost everything in art which, in the world subjected to its imitation, had not relation to a certain type of beauty. A type which was magnificent at first, but, as always happens with everything systematic, became in later times false, trivial and conventional. Christianity leads poetry to the truth. Like it, the modern muse will see things in a higher and broader light. It will realize that everything in creation is not humanly beautiful, that the ugly exists beside the beautiful, the unshapely beside the graceful, the grotesque on the reverse of the sublime, evil with good, darkness with light. It will ask itself if the narrow and relative sense of the artist should prevail over the infinite, absolute sense of the Creator; if it is for man to correct God; if a mutilated nature will be the more beautiful for the mutilation; if art has the right to duplicate, so to speak, man, life, creation; if things will progress better when their muscles and their vigour have been taken from them; if, in short, to be incomplete is the best way to be harmonious. Then it is that, with its eyes fixed upon events that are both laughable and redoubtable, and under the influence of that spirit of Christian melancholy and philosophical criticism which we described a moment ago, poetry will take a great step, a decisive step, a step which, like the upheaval of an earthquake, will change the whole face of the intellectual world. It will set about doing as nature does, mingling in its creations — but without confounding them — darkness and light, the grotesque and the sublime; in other words, the body and the soul, the beast and the intellect; for the starting-point of religion is always the starting-point of poetry. All things are connected.
Thus, then, we see a principle unknown to the ancients, a new type, introduced in poetry; and as an additional element in anything modifies the whole of the thing, a new form of the art is developed. This type is the grotesque; its new form is comedy.

Source: Life, the Truth, and Being Free (2010), p. 19
Context: Judging is preventing us from understanding a new truth. Free yourself from the rules of old judgments and create the space for new understanding.

Source: The Tenant of Wildfell Hall (1848), Ch. XIV : An Assault; Gilbert Markham

The study of the solar corona and prominences without eclipses (George Darwin Lecture) in Monthly Notices of the Royal Astronomical Society (1939).
Context: The new and the old methods complete one another on numerous points, and their simultaneous use will increase our knowledge of the outer atmosphere of the Sun much more rapidly.

Cited in: Peter Coad (1992, p. 152) About what happens when one finds a pattern?
The Timeless Way of Building (1979)

1860s, Life and Letters in New England (1867)
Context: The key to the period appeared to be that the mind had become aware of itself. Men grew reflective and intellectual. There was a new consciousness. The former generations acted under the belief that a shining social prosperity was the beatitude of man, and sacrificed uniformly the citizen to the State. The modern mind believed that the nation existed for the individual, for the guardianship and education of every man. This idea, roughly written in revolutions and national movements, in the mind of the philosopher had far more precision; the individual is the world.
This perception is a sword such as was never drawn before. It divides and detaches bone and marrow, soul and body, yea, almost the man from himself. It is the age of severance, of dissociation, of freedom, of analysis, of detachment. Every man for himself. The public speaker disclaims speaking for any other; he answers only for himself. The social sentiments are weak; the sentiment of patriotism is weak; veneration is low; the natural affections feebler than they were. People grow philosophical about native land and parents and. relations. There is an universal resistance to ties rand ligaments once supposed essential to civil society. The new race is stiff, heady and rebellious; they are fanatics in freedom; they hate tolls, taxes, turnpikes, banks, hierarchies, governors, yea, almost laws. They have a neck of unspeakable tenderness; it winces at a hair. They rebel against theological as against political dogmas; against mediation, or saints, or any nobility in the unseen.
The age tends to solitude. The association of the time is accidental and momentary and hypocritical, the detachment intrinsic and progressive. The association is for power, merely, — for means; the end being the enlargement and independency of the individual.

1930s, Speech to the Democratic National Convention (1936)
Context: It was natural and perhaps human that the privileged princes of these new economic dynasties, thirsting for power, reached out for control over government itself. They created a new despotism and wrapped it in the robes of legal sanction. In its service new mercenaries sought to regiment the people, their labor, and their property. And as a result the average man once more confronts the problem that faced the Minute Man.

Life Without Principle (1863)
Context: Not without a slight shudder at the danger, I often perceive how near I had come to admitting into my mind the details of some trivial affair, — the news of the street; and I am astonished to observe how willing men are to lumber their minds with such rubbish, — to permit idle rumors and incidents of the most insignificant kind to intrude on ground which should be sacred to thought. Shall the mind be a public arena, where the affairs of the street and the gossip of the tea-table chiefly are discussed? Or shall it be a quarter of heaven itself, — an hypæthral temple, consecrated to the service of the gods? I find it so difficult to dispose of the few facts which to me are significant, that I hesitate to burden my attention with those which are insignificant, which only a divine mind could illustrate. Such is, for the most part, the news in newspapers and conversation. It is important to preserve the mind's chastity in this respect.

Choruses from The Rock (1934)
Context: Where the bricks are fallen
We will build with new stone
Where the beams are rotten
We will build with new timbers
Where the word is unspoken
We will build with new speech
There is work together
A Church for all
And a job for each
Every man to his work.

Human Nature and Social Theory (1969)
Context: What about the utopian thinkers of all ages, from the Prophets who had a vision of eternal peace, on through the Utopians of the Renaissance, etc.? Were they just dreamers? Or were they so deeply aware of new possibilities, of the changeability of social conditions, that they could visualize an entirely new form of social existence even though these new forms, as such, were not even potentially given in their own society? It is true that Marx wrote a great deal against utopian socialism, and so the term has a bad odor for many Marxists. But he is polemical against certain socialist schools which were, indeed, inferior to his system because of their lack of realism. In fact, I would say the less realistic basis for a vision of the uncrippled man and of a free society there is, the more is Utopia the only legitimate form of expressing hope. But they are not trans-historical as, for instance, is the Christian idea of the Last Judgment, etc. They are historical, but the product of rational imagination, rooted in an experience of what man is capable of and in a clear insight into the transitory character of previous and existing society.

Source: Don't Start the Revolution Without Me! (2008), Ch. 3 (p. 48)
Context: The media today are controlled by the big corporations. It's all about ratings and money. Believe it or not, I think the downfall of our press today was the show 60 Minutes. Up until it came along, news was expected to lose money, in order to bring the people fair reporting and the truth. But when 60 Minutes became the top-rated program on television, the light went on. The corporate honchos said, "Wait a minute, you mean if we entertain with the news, we can make money?" It was the realization that, if packaged the correct way, the news could make you big bucks. No longer was it a matter of scooping somebody else on a story, but whether 20/20's ratings this week were better than Dateline's. I'm not knocking 60 Minutes. It was tremendously well done and hugely successful, but in the long run it could end up being a detriment to society.

1960s, Farewell address (1961)
Context: Now this conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence — economic, political, even spiritual — is felt in every city, every Statehouse, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources, and livelihood are all involved. So is the very structure of our society.
In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

Source: Christianity and the Social Crisis (1907), Ch.4 Why Has Christianity Never Undertaken the Work of Social Reconstruction?, p. 143
Context: Primitive Christianity cherished an ardent hope of a radically new era, and within its limits sought to realize a social life on a new moral basis. Thus Christianity as an historical movement was launched with all the purpose and hope, all the impetus and power, of a great revolutionary movement, pledged to change the world-as-it-is into the world-as-it-ought-to-be.

As quoted in "The Seed of Apple's Innovation" in BusinessWeek (12 October 2004)
2000-04
Context: The system is that there is no system. That doesn't mean we don't have process. Apple is a very disciplined company, and we have great processes. But that's not what it's about. Process makes you more efficient.
But innovation comes from people meeting up in the hallways or calling each other at 10:30 at night with a new idea, or because they realized something that shoots holes in how we've been thinking about a problem. It's ad hoc meetings of six people called by someone who thinks he has figured out the coolest new thing ever and who wants to know what other people think of his idea.
And it comes from saying no to 1,000 things to make sure we don't get on the wrong track or try to do too much. We're always thinking about new markets we could enter, but it's only by saying no that you can concentrate on the things that are really important.

Introduction
A Treatise of Human Nature (1739-40)
Context: Nothing is more usual and more natural for those, who pretend to discover anything new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those, which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions, that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. 'Tis easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself.

2 Corinthians 3:1-16 https://www.biblegateway.com/passage/?search=2+Corinthians+3&version=KJV;SBLGNT
Second Epistle to the Corinthians
Context: Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?
Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. And such trust have we through Christ to God-ward: Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious?
For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious.
Seeing then that we have such hope, we use great plainness of speech: And not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away.

Source: Antigone, Line 277; cf. "Don’t shoot the messenger."

http://www.hillsdale.edu/news/imprimis/archive/issue.asp?year=2010&month=12
Keeping the Peace: America in Korea, 1950–2010
December 2010
Imprimis
March 1, 2013
https://www.webcitation.org/6EyqabQdp?url=http://www.hillsdale.edu/news/imprimis/archive/issue.asp?year=2010
March 9, 2013
yes

The God-Man : The Life, Journeys and Work of Meher Baba with an Interpretation of His Silence and Spiritual Teaching (1964) by Charles Benjamin Purdom, p. 187.
General sources
Context: This New Life is endless, and even after my physical death it will be kept alive by those who live the life of complete renunciation of falsehood, lies, hatred, anger, greed and lust; and who, to accomplish all this, do no lustful actions, do no harm to anyone, do no backbiting, do not seek material possessions or power, who accept no homage, neither covet honor nor shun disgrace, and fear no one and nothing; by those who rely wholly and solely on God, and who love God purely for the sake of loving; who believe in the lovers of God and in the reality of Manifestation, and yet do not expect any spiritual or material reward; who do not let go the hand of Truth, and who, without being upset by calamities, bravely and wholeheartedly face all hardships with one hundred percent cheerfulness, and give no importance to caste, creed and religious ceremonies. This New Life will live by itself eternally, even if there is no one to live it.

The Character of Physical Law (1965)
Context: …Dirac discovered the correct laws for relativity quantum mechanics simply by guessing the equation. The method of guessing the equation seems to be a pretty effective way of guessing new laws. This shows again that mathematics is a deep way of expressing nature, and any attempt to express nature in philosophical principles, or in seat-of-the-pants mechanical feelings, is not an efficient way.

Speech to Christian Democratic Union Conference (25 May 1976) http://www.margaretthatcher.org/document/103034
Leader of the Opposition
Context: In some European countries, we now see Communist parties dressed in democratic clothes and speaking with soft voices. Of course we hope that their oft-proclaimed change of heart is genuine. But every child in Europe knows the story of little Red Riding Hood and what happened to her in her grandmother's cottage in the forest. Despite the new look of these Communist parties, despite the softness of their voices, we should be on the watch for the teeth and the appetite of the wolf.

1820s, Critical and Miscellaneous Essays (1827–1855)
Context: Humor is properly the exponent of low things; that which first renders them poetical to the mind. The man of Humor sees common life, even mean life, under the new light of sportfulness and love; whatever has existence has a charm for him. Humor has justly been regarded as the finest perfection of poetic genius. He who wants it, be his other gifts what they may, has only half a mind; an eye for what is above him, not for what is about him or below him. Now, among all writers of any real poetic genius, we cannot recollect one who, in this respect, exhibits such total deficiency as Schiller. In his whole writings there is scarcely any vestige of it, scarcely any attempt that way. His nature was without Humor; and he had too true a feeling to adopt any counterfeit in its stead. Thus no drollery or caricature, still less any barren mockery, which, in the hundred cases are all that we find passing current as Humor, discover themselves in Schiller. His works are full of labored earnestness; he is the gravest of all writers.

1960s, Freedom From The Known (1969)
Context: For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, "Tell me all about it — what lies beyond the hills and the mountains and the earth?" and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. We are secondhand people. We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear.

Source: The Courage to Create (1975), Ch. 6 : On the Limits of Creativity, p. 119
Context: When you write a poem, you discover that the very necessity of fitting your meaning into such and such a form requires you to search in your imagination for new meanings. You reject certain ways of saying it; you select others, always trying to form the poem again. In your forming, you arrive at new and more profound meanings than you had even dreamed of. Form is not a mere lopping off of meaning that you don't have room to put into your poem; it is an aid to finding new meaning, a stimulus to condensing your meaning, to simplifying and purifying it, and to discovering on a more universal dimension the essence you wish to express.

1960s, Family Planning - A Special and Urgent Concern (1966)
Context: During the past half century Negroes have migrated on a massive scale, transplanting millions from rural communities to crammed urban ghettoes. In their migration, as with all migrants, they carried with them the folkways of the countryside into an inhospitable city slum. The size of family that may have been appropriate and tolerable on a manually cultivated farm was carried over to the jammed streets of the ghetto. In all respects Negroes were atomized, neglected and discriminated against. Yet, the worst omission was the absence of institutions to acclimate them to their new environment. Margaret Sanger, who offered an important institutional remedy, was unfortunately ignored by social and political leaders in this period. In consequence, Negro folkways in family size persisted. The problem was compounded when unrestrained exploitation and discrimination accented the bewilderment of the newcomer, and high rates of illegitimacy and fragile family relationships resulted.

Nobel Prize Lecture (1993)
Context: A dead language is not only one no longer spoken or written, it is unyielding language content to admire its own paralysis. Like statist language, censored and censoring. Ruthless in its policing duties, it has no desire or purpose other than maintaining the free range of its own narcotic narcissism, its own exclusivity and dominance. However moribund, it is not without effect for it actively thwarts the intellect, stalls conscience, suppresses human potential. Unreceptive to interrogation, it cannot form or tolerate new ideas, shape other thoughts, tell another story, fill baffling silences.

Title of book (1972).

1950s, Loving Your Enemies (November 1957)
Variant: We must discover the power of love, the power, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way.
Context: But there is another way. And that is to organize mass non-violent resistance based on the principle of love. It seems to me that this is the only way as our eyes look to the future. As we look out across the years and across the generations, let us develop and move right here. We must discover the power of love, the power, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way.

Freedom to Connect speech (2012)
Context: There’s a battle going on right now, a battle to define everything that happens on the Internet in terms of traditional things that the law understands. Is sharing a video on BitTorrent like shoplifting from a movie store? Or is it like loaning a videotape to a friend? Is reloading a webpage over and over again like a peaceful virtual sit-in or a violent smashing of shop windows? Is the freedom to connect like freedom of speech or like the freedom to murder?
This bill would be a huge, potentially permanent, loss. If we lost the ability to communicate with each other over the Internet, it would be a change to the Bill of Rights. The freedoms guaranteed in our Constitution, the freedoms our country had been built on, would be suddenly deleted. New technology, instead of bringing us greater freedom, would have snuffed out fundamental rights we had always taken for granted.

Quotes, IPI speech (2000)
Context: We are now in a new era. To label this time "the post-Cold War era" belies its uniqueness and its significance. We are now in a Global Age. Like it or not, we live in an age when our destinies and the destinies of billions of people around the globe are increasingly intertwined. When our grand domestic and international challenges are also intertwined. We should neither bemoan nor naively idealize this new reality. We should deal with it.

Source: Gargantua and Pantagruel (1532–1564), Gargantua (1534), Chapter 54 : The inscription set upon the great gate of Theleme.
Context: p>Here enter you, pure, honest, faithful, true
Expounders of the Scriptures old and new.
Whose glosses do not blind our reason, but
Make it to see the clearer, and who shut
Its passages from hatred, avarice,
Pride, factions, covenants, and all sort of vice.
Come, settle here a charitable faith,
Which neighbourly affection nourisheth.
And whose light chaseth all corrupters hence,
Of the blest word, from the aforesaid sense.The holy sacred Word,
May it always afford
T' us all in common,
Both man and woman,
A spiritual shield and sword,
The holy sacred Word.</p

Aviation, Geography, and Race (1939)
Context: The forces of Hannibal, Drake and Napoleon moved at best with the horses' gallop or the speed of wind on sail. Now, aviation brings a new concept of time and distance to the affairs of men. It demands adaptability to change, places a premium on quickness of thought and speed of action.
Military strength has become more dynamic and less tangible. A new alignment of power has taken place, and there is no adequate peacetime measure for its effect on the influence of nations. There seems no way to agree on the rights it brings to some and takes from others.

Inaugural Address (1989)
Context: I come before you and assume the Presidency at a moment rich with promise. We live in a peaceful, prosperous time, but we can make it better. For a new breeze is blowing, and a world refreshed by freedom seems reborn; for in man's heart, if not in fact, the day of the dictator is over. The totalitarian era is passing, its old ideas blown away like leaves from an ancient, lifeless tree. A new breeze is blowing, and a nation refreshed by freedom stands ready to push on. There is new ground to be broken, and new action to be taken. There are times when the future seems thick as a fog; you sit and wait, hoping the mists will lift and reveal the right path. But this is a time when the future seems a door you can walk right through into a room called tomorrow.
Great nations of the world are moving toward democracy through the door to freedom. Men and women of the world move toward free markets through the door to prosperity. The people of the world agitate for free expression and free thought through the door to the moral and intellectual satisfactions that only liberty allows.
We know what works: Freedom works. We know what's right: Freedom is right. We know how to secure a more just and prosperous life for man on Earth: through free markets, free speech, free elections, and the exercise of free will unhampered by the state.

Source: The Wealth of Nations (1776), Book I, Chapter XI, Part III, Conclusion of the Chapter, p. 292.
Context: The proposal of any new law or regulation of commerce which comes from this order, ought always to be listened to with great precaution, and ought never to be adopted till after having been long and carefully examined, not only with the most scrupulous, but with the most suspicious attention. It comes from an order of men, whose interest is never exactly the same with that of the public, who have generally an interest to deceive and even to oppress the public, and who accordingly have, upon many occasions, both deceived and oppressed it.

1961, Speech to Special Joint Session of Congress
Context: Finally, if we are to win the battle that is now going on around the world between freedom and tyranny, the dramatic achievements in space which occurred in recent weeks should have made clear to us all, as did the Sputnik in 1957, the impact of this adventure on the minds of men everywhere, who are attempting to make a determination of which road they should take. […] Now it is time to take longer strides — time for a great new American enterprise — time for this nation to take a clearly leading role in space achievement, which in many ways may hold the key to our future on earth. I believe we possess all the resources and talents necessary. But the facts of the matter are that we have never made the national decisions or marshaled the national resources required for such leadership. We have never specified long-range goals on an urgent time schedule, or managed our resources and our time so as to insure theft fulfillment. Recognizing the head start obtained by the Soviets with their large rocket engines, which gives them many months of lead-time, and recognizing the likelihood that they will exploit this lead for some time to come in still more impressive successes, we nevertheless are required to make new efforts on our own. For while we cannot guarantee that we shall one day be first, we can guarantee that any failure to make this effort will make us last. We take an additional risk by making it in full view of the world, but as shown by feat of astronaut Shepard, this very risk enhances our stature when we are successful. But this is not merely a race. Space is open to us now; and our eagerness to share its meaning is not governed by the efforts of others. We go into space because whatever mankind must undertake, free men must fully share.

On his Interesting times….(3 February 2010) http://www.patrickrothfuss.com/blog/2010/02/interesting-times.html
Official site
Context: I really don't go in for talking about current events on the blog. The main reason for this is the fact that I am profoundly out of touch with the outside world. I don't have cable and I don't watch the news. On the rare occasion I miss the news and feel the need to absorb some fearmongering bullshit, I just drop a tab of acid and read a Lovecraft story. There's less pretense that way.

Its conventional artillery must have been protecting it very well indeed.
2010s, Interview with the Reuters War College (April 2017)

Larry King Live interview (2010)
Context: That's the problem with the Drudge-Rush-Fox axis-of-evil news bubble. Nothing gets into these people's heads. They only listen to what they want to hear. They listen to what confirms what they believe. And what they believe is what they got from these people to begin with.
You know, when Glenn Beck had his big rally on the mall, he said something like — he at one point said, "Today, I was holding George Washington's inaugural in my hand." No — you can't do that — it's in Plexiglas. You can't — it's 200 years old. You can't give that to people to pass around and smudge up with their grimy fingers. But it didn't matter, because it never matters to these people because nothing they say is ever fact-checked. The governor of Arizona talks about how illegals — you saw this on the news — were beheading people in Arizona. When the press asked her about it, because it was patently untrue, she just ran away. Sarah Palin never talks to the press because they might ask her a question that she doesn't have a pat answer for. They know they don't have to deal with reality, because they don't have to go to what used to be the mainstream press.

The Creators: A History of Heroes of the Imagination (1992) (Vintage edition, 1993, ), Preface, p. XV.
Context: These creators, makers of the new, can never become obsolete, for in the arts there is no correct answer. The story of discoverers could be told in simple chronological order, since the latest science replaces what went before. But the arts are another story — a story of infinite addition. We must find order in the random flexings of the imagination.

Nobel lecture (1981)
Context: The former scope of science, its limitations, world perspectives, views of human nature, and its societal role as an intellectual, cultural and moral force all undergo profound change. Where there used to be a chasm and irreconcilable conflict between the scientific and the traditional humanistic views of man and the world, we now perceive a continuum. A unifying new interpretative framework emerges with far reaching impact not only for science but for those ultimate value-belief guidelines by which mankind has tried to live and find meaning.

Letter to Edward Byles Cowell, quoted in The Life of Edward FitzGerald, Translator of the Rubáiyát of Omar Khayyán (1947) by Alfred McKinley Terhune, p. 146.
Context: Science unrolls a greater epic than the Iliad. The present day teems with new discoveries in Fact, which are greater, as regards the soul and prospect of men, than all the disquisitions and quiddities of the Schoolmen. A few fossil bones in clay and limestone have opened a greater vista back into time than the Indian imagination ventured upon for its Gods: and every day turns up something new. This vision of Time must not only wither the poet's hope of immortality, it is in itself more wonderful than all the conceptions of Dante and Milton.

Man and Socialism in Cuba (1965)
Context: Man still needs to undergo a complete spiritual rebirth in his attitude towards his work, freed from the direct pressure of his social environment, though linked to it by his new habits. That will be communism.
The change in consciousness will not take place automatically, just as it doesn't take place automatically in the economy. The alterations are slow and are not harmonious; there are periods of acceleration, pauses and even retrogressions.

Life Without and Life Within (1859), The One In All
Context: And dost thou seek to find the one in two?
Only upon the old can build the new;
The symbol which you seek is found in you.

Letter IV
The Nemesis of Faith (1849)
Context: There is a village in the wood, two or three miles from here — there was an abbey there once. But there is nothing left of the abbey but its crumbling walls, and it serves only for a burying-ground and for sentimental picnic parties. I was there to-day; I sat there a long time, I do not know how long — I was not conscious of the place. I was listening to what it was saying to me. I will write it down and look at it, and you shall look at it: an odd enough subject for a Christian ruin to choose — it began to talk about paganism. "Do you know what paganism means? " it said. Pagani, Pagans, the old country villagers. In all history there is no more touching word than that one of Pagan.
'In the great cities, where men gather in their crowds and the work of the world is done, and the fate of the world is determined, there it is that the ideas of succeeding eras breed and grow and gather form and power, and grave out the moulds for the stamp of after ages. There it was, in those old Roman times, that the new faith rose in its strength, with its churches, its lecture-rooms, its societies. It threw down the gorgeous temples, it burnt their carved cedar work, it defiled the altars and scattered the ashes to the winds. The statues were sanctified and made the images of saints, the augurs' colleges were rudely violated, and they who were still faithful were offered up as martyrs, or scattered as wanderers over the face of the earth, and the old gods were expelled from their old dominion — the divinity of nature before the divinity of man. … Change is strong, but habit is strong too; and you cannot change the old for new, like a garment. Far out in the country, in the woods, in the villages, for a few more centuries, the deposed gods still found a refuge in the simple minds of simple men, who were contented to walk in the ways of their fathers — to believe where they had believed, to pray where they had prayed. What was it to these, the pomp of the gorgeous worship, the hierarchy of saints, the proud cathedral, and the thoughts which shook mankind? Did not the sky bend over them as of old in its calm beauty, the sun roll on the same old path, and give them light and warmth and happy sunny hearts? The star-gods still watched them as they slept — why should they turn away? why seek for newer guardians? Year by year the earth put on her robes of leaves and sweetest flowers — the rich harvests waved over the corn-fields, and the fruit-trees and the vineyards travailed as of old; winter and summer, spring and autumn, rain and sunshine, day and night, moving on in their never-ending harmony of change. The gods of their fathers had given their fathers these good things; had their power waxed slack? Was not their powerful hand stretched out still? Pan, almighty Pan! He had given, and he gave still.

Nobel lecture (2005)
Context: What is required is a new mindset and a change of heart, to be able to see the person across the ocean as our neighbour.
Finally, I have hope because of what I see in my children, and some of their generation.
I took my first trip abroad at the age of 19. My children were even more fortunate than I. They had their first exposure to foreign culture as infants, and they were raised in a multicultural environment. And I can say absolutely that my son and daughter are oblivious to colour and race and nationality. They see no difference between their friends Noriko, Mafupo, Justin, Saulo and Hussam; to them, they are only fellow human beings and good friends.
Globalization, through travel, media and communication, can also help us — as it has with my children and many of their peers — to see each other simply as human beings.

"The True Modernism" http://reference.bahai.org/en/t/c/FWU/fwu-1.html
Foundations of World Unity
Context: Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him.

Aziz Ahmad, Studies In Islamic Culture, Oxford, 1964, p.134

"Spring and All"
Spring and All (1923)
Context: Lifeless in appearance, sluggish
dazed spring approaches —
They enter the new world naked,
cold, uncertain of all
save that they enter. All about them
The cold, familiar wind — Now the grass, tomorrow
the stiff curl of wildcarrot leaf
One by one objects are defined —
It quickens: clarity, outline of leaf But now the stark dignity of
entrance — Still, the profound change
has come upon them: rooted, they
grip down and begin to awaken.

"Anand Gandhi’s Ship of Theseus: Winning Prizes, Conquering Hearts" by E. Nina Rothe, in Huffington Post (12 June 2013) http://www.huffingtonpost.com/e-nina-rothe/anand-gandhis-iship-of-th_b_3427564.html
Context: We are closer to understanding ourselves and our environment than we were two centuries or two thousand years ago, so we are definitely more equipped with knowledge and information than the Buddha was, or even Darwin was. Darwin didn’t know about DNA, we know about DNA. Just imagine if we could go back in time and inform Darwin about DNA or inform Buddha about it. What they were dealing with was intuition, with a logical breakdown of what they had observed. We have scientific tools for those things. We are using the energies of the past to create something new and I’m very confident that what I’ve done has never been done before. I feel no pressure about it, I’m just taking the next step.

"Roman Polanski: An Exclusive Interview" by Taylor Montague
Context: You know, whenever you do something new and original, people run to see it because it's different. Then, if it happens to be successful, the studios rush to imitate it. It becomes commonplace right away. But it's been like that before, I think. Now, the stakes are so gigantic that they cut each other's throats. So if most of the films are failures, then those that succeed so spectacularly, so commercially, become the norm. It's like a roulette for the studios. The problem with it is that it becomes more and more of a committee. Before, you dealt with the studio. It had one or two persons and now you have masses of executives who have to justify their existence and write so-called "creative notes" and have creative meetings. They obsess about the word creative probably because they aren't.

Kéramos http://www.worldwideschool.org/library/books/lit/poetry/TheCompletePoeticalWorksofHenryWadsworthLongfellow/chap22.html, st. 3 (1878).
Context: Turn, turn, my wheel! All things must change
To something new, to something strange;
Nothing that is can pause or stay;
The moon will wax, the moon will wane,
The mist and cloud will turn to rain,
The rain to mist and cloud again,
To-morrow be to-day.

Phone interview on The Majority Report, 2004-04-02

The Rainbow: From Myth to Mathematics (1959)
Context: In ancient classical literature the rainbow sometimes was deified as Iris; at other times it was regarded merely as the route traversed by the messenger of Hera. The conception of the rainbow as a pathway or bridge has been widespread. For some it has been the best of all bridges, built out of three colors; for others the phrase "building on the rainbow" has meant a bootless enterprise. North American Indians were among those who thought of the rainbow as the Pathway of Souls, an interpretation found in many other places. Among the Japanese the rainbow is identified as the "Floating Bridge of Heaven"; and Hawaiian and Polynesian myths allude to the bow as the path to the upper world. In the Austrian Alps the souls of the righteous are said to ascend the bow to heaven; and in New Zealand the dead chieftains are believed to pass along it to reach their new home. In parts of France the rainbow is called the pont du St. Esprit, and in many places it is the bridge of St. Bernard or of St. Martin or of St. Peter. Basque pilgrims knew it as the 'puente de Roma'. Sometimes it is called instead the Croy de St. Denis (or of St. Leonard or of St. Bernard or of St. Martin). In Italy the name arcu de Santa Marina is relatively familiar. Associations of the rainbow and the milky way are frequent. The Arabic name for the milky way is equivalent to Gate of Heaven, and in Russia the analogous role was played by the rainbow. Elsewhere also the bow has been called the Gate of Paradise; and by some the rainbow has been thought to be a ray of light which falls on the earth when Peter opens the heavenly gate. In parts of France the rainbow is known as the porte de St. Jacques, while the milky way is called chemin de St. Jacques. In Swabia and Bavaria saints pass by the rainbow from heaven to earth; while in Polynesia this is the route of the gods themselves.
In Eddic literature the bow served as a link between the gods and man — the Bifrost bridge, guarded by Heimdel, over which the gods passed daily. At the time of the Gotterdamerung the sons of Muspell will cross the bridge and then demolish it. Sometimes also in the Eddas the rainbow is interpreted as a necklace worn by Freyja, the "necklace of the Brisings," alluded to in Beowulf; again it is the bow of Thor from which he shoots arrows at evil spirits. Among the Finns it has been an arc which hurls arrows of fire, in Mozambique it is the arm of a conquering god. In the Japanese Ko-Ji-Ki (or Records of Ancient Matters), compiled presumably in 712, the creation of the island of Onogoro is related to the rainbow. Deities, standing upon the "floating bridge of heaven," thrust down a jeweled spear into the brine and stirred with it. When the spear was withdrawn, the brine that dripped down from the end was piled up in the form of the island. In myth and legend the rainbow has been regarded variously as a harbinger of misfortune and as a sign of good luck. Some have held it to be a bad sign if the feet of the bow rest on water, whereas a rainbow arching from dry land to dry land is a good augury. Dreambooks held that when one dreams of seeing a rainbow, he will give or receive a gift according as the bow is seen in the west or the east. The Crown-prince Frederick August took it as a good omen when, upon his receiving the kingdom form Napoleon in 1806, a rainbow appeared; but others interpreted it as boding ill, a view confirmed by the war and destruction of Saxony which ensued. By many, a rainbow appearing at the birth of a child is taken to be a favorable sign; but in Slavonic accounts a glance from the fay who sits at the foot of the rainbow, combing herself, brings death.

p. 27

1950s, Give Us the Ballot (1957)
Context: This is no day for the rabble-rouser, whether he be Negro or white. We must realize that we are grappling with the most weighty social problem of this nation, and in grappling with such a complex problem there is no place for misguided emotionalism. We must work passionately and unrelentingly for the goal of freedom, but we must be sure that our hands are clean in the struggle. We must never struggle with falsehood, hate, or malice. We must never become bitter. I know how we feel sometime. There is the danger that those of us who have been forced so long to stand amid the tragic midnight of oppression—those of us who have been trampled over, those of us who have been kicked about—there is the danger that we will become bitter. But if we will become bitter and indulge in hate campaigns, the new order which is emerging will be nothing but a duplication of the old order.

Are You an Illusion (2014). 29.
Context: A particularly strong assumption here has been scientists’ deep reliance on atomization; on finding the meaning of things by breaking them down to their smallest components. Atomizations illustrates the simplest, most literal meaning of the word “reduction”; it works by making things smaller. The illumination that follows does not, of course, flow simply from their being smaller but from the wider scientific picture into which they can now be fitted. That picture gives them a new kind of context, a wider whole within which they can be differently understood. And finding that kind of context is an essential part of what “understanding” means.

Source: A Wild Sheep Chase: A Novel (1982), Chapter 38, And So Time Passes
Context: Time. Particles of darkness configured mysterious patterns on my retina. Patterns that degenerated without a sound, only to be replaced by new patterns. Darkness but darkness alone was shifting, like mercury in motionless space. I put a stop to my thoughts and let time pass. Let time carry me along. Carry me to where a new darkness was configuring yet newer patterns.

The Syntax of Sorcery (2012)
Context: Christians, and some Jews, claim we're in the "end times," but they've been saying this off and on for more than two thousand years. According to Hindu cosmology, we're in the Kali Yuga, a dark period when the cow of history is balanced precariously on one leg, soon to topple. Then there are our new-age friends who believe that this December we're in for a global cage-rattling which, once the dust has settled, will usher in a great spiritual awakening.
Most of this apocalyptic noise appears to be just wishful thinking on the part of people who find life too messy and uncertain for comfort, let alone for serenity and mirth. The truth, from my perspective, is that the world, indeed, is ending – and is also being reborn. It's been doing that all day, every day, forever. Each time we exhale, the world ends; when we inhale, there can be, if we allow it, rebirth and spiritual renewal. It all transpires inside of us. In our consciousness, in our hearts. All the time.
Otherwise, ours is an old, old story with an interesting new wrinkle. Throughout most of our history, nothing – not flood, famine, plague, or new weapons – has endangered humanity one-tenth as much as the narcissistic ego, with its self-aggrandizing presumptions and its hell-hound spawn of fear and greed. The new wrinkle is that escalating advances in technology are nourishing the narcissistic ego the way chicken manure nourishes a rose bush, while exploding worldwide population is allowing its effects to multiply geometrically. Here's an idea: let's get over ourselves, buy a cherry pie, and go fall in love with life.

As We May Think (1945)
Context: Wholly new forms of encyclopedias will appear, ready-made with a mesh of associative trails running through them, ready to be dropped into the memex and there amplified. The lawyer has at his touch the associated opinions and decisions of his whole experience, and of the experience of friends and authorities. The patent attorney has on call the millions of issued patents, with familiar trails to every point of his client's interest. The physician, puzzled by its patient's reactions, strikes the trail established in studying an earlier similar case, and runs rapidly through analogous case histories, with side references to the classics for the pertinent anatomy and histology. The chemist, struggling with the synthesis of an organic compound, has all the chemical literature before him in his laboratory, with trails following the analogies of compounds, and side trails to their physical and chemical behavior.

St. 14
Thyrsis (1866)
Context: Yes, thou art gone! and round me too the night
In ever-nearing circle weaves her shade.
I see her veil draw soft across the day,
I feel her slowly chilling breath invade
The cheek grown thin, the brown hair sprent with grey;
I feel her finger light
Laid pausefully upon life’s headlong train; —
The foot less prompt to meet the morning dew,
The heart less bounding at emotion new,
And hope, once crush’d, less quick to spring again.

1870s, Message to the Senate and House of Representatives (1870)
Context: Institutions like ours, in which all power is derived directly from the people, must depend mainly upon their intelligence, patriotism, and industry. I call the attention, therefore, of the newly enfranchised race to the importance of their striving in every honorable manner to make themselves worthy of their new privilege. To the race more favored heretofore by our laws I would say, Withhold no legal privilege of advancement to the new citizen.

Letter to Edward Dickens (26 September 1868), published in The Selected Letters of Charles Dickens http://books.google.com.br/books?id=NJH1g1i4gnIC&printsec=frontcover&hl=pt-BR#v=onepage&q&f=false, Edited by Jenny Hartley
Context: I put a New Testament among your books, for the very same reasons, and with the very same hopes that made me write an easy account of it for you, when you were a little child; because it is the best book that ever was or will be known in the world, and because it teaches you the best lessons by which any human creature who tries to be truthful and faithful to duty can possibly be guided. As your brothers have gone away, one by one, I have written to each such words as I am now writing to you, and have entreated them all to guide themselves by this book, putting aside the interpretations and inventions of men.

"Trinity" article in The Encyclopedia of Religion (1987) Vol 15, Subsection : "Development of Trinitarian Doctrine".
Context: Exegetes and theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity, even though it was customary in past dogmatic tracts on the Trinity to cite texts like Genesis 1:26, "Let us make humanity in our image, after our likeness" (see also Gn. 3:22, 11:7; Is. 6:23) as proof of plurality in God. Although the Hebrew Bible depicts God as the father of Israel and employs personifications of God such as Word (davar), Spirit (ruah), Wisdom (hokhmah), and Presence (shekhinah), it would go beyond the intention and spirit of the Old Testament to correlate these notions with later trinitarian doctrine. Further, exegetes and theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity. God the Father is source of all that is (Pantokrator) and also the father of Jesus Christ; "Father" is not a title for the first person of the Trinity but a synonym for God. Early liturgical and creedal formulas speak of God as "Father of our Lord Jesus Christ"; praise is to be rendered to God through Christ (see opening greetings in Paul and deutero-Paul).

"A Call for Prayer – and Action -- Against Violence in America" (2012)
Context: Lastly, I would just call for a national day of prayer to promote healing for the families of the victims of violence in Newtown and the many other cities and towns which have experienced mass shootings and other forms of violence. With continued prayer and an equally-determined commitment to action for needed anti-violence reforms, let us resolve to work toward a new era in which every American child and every adult are protected from the ravages of brutality, safe and secure in our homes and schools and communities.

The Idiot (1868–9)
Context: It wasn't the New World that mattered … Columbus died almost without seeing it; and not really knowing what he had discovered. It's life that matters, nothing but life — the process of discovering, the everlasting and perpetual process, not the discovery itself, at all. But what's the use of talking! I suspect that all I'm saying now is so like the usual commonplaces that I shall certainly be taken for a lower-form schoolboy sending in his essay on "sunrise", or they'll say perhaps that I had something to say, but that I did not know how to "explain" it. But I'll add, that there is something at the bottom of every new human thought, every thought of genius, or even every earnest thought that springs up in any brain, which can never be communicated to others, even if one were to write volumes about it and were explaining one's idea for thirty-five years; there's something left which cannot be induced to emerge from your brain, and remains with you forever; and with it you will die, without communicating to anyone perhaps the most important of your ideas. But if I too have failed to convey all that has been tormenting me for the last six months, it will, anyway, be understood that I have paid very dearly for attaining my present "last conviction." This is what I felt necessary, for certain objects of my own, to put forward in my "Explanation". However, I will continue.

Black Boy (1945)

Review of Democracy in Europe (1878)
Context: The manifest, the avowed difficulty is that democracy, no less than monarchy or aristocracy, sacrifices everything to maintain itself, and strives, with an energy and a plausibility that kings and nobles cannot attain, to override representation, to annul all the forces of resistance and deviation, and to secure, by Plebiscite, Referendum, or Caucus, free play for the will of the majority. The true democratic principle, that none shall have power over the people, is taken to mean that none shall be able to restrain or to elude its power. The true democratic principle, that the people shall not be made to do what it does not like, is taken to mean that it shall never be required to tolerate what it does not like. The true democratic principle, that every man‘s free will shall be as unfettered as possible, is taken to mean that the free will of the collective people shall be fettered in nothing. Religious toleration, judicial independence, dread of centralisation, jealousy of State interference, become obstacles to freedom instead of safeguards, when the centralised force of the State is wielded by the hands of the people. Democracy claims to be not only supreme, without authority above, but absolute, without independence below; to be its own master, not a trustee. The old sovereigns of the world are exchanged for a new one, who may be flattered and deceived, but whom it is impossible to corrupt or to resist, and to whom must be rendered the things that are Caesar's and also the things that are God’s. The enemy to be overcome is no longer the absolutism of the State, but the liberty of the subject. Nothing is more significant than the relish with which Ferrari, the most powerful democratic writer since Rousseau, enumerates the merits of tyrants, and prefers devils to saints in the interest of the community.
For the old notions of civil liberty and of social order did not benefit the masses of the people. Wealth increased, without relieving their wants. The progress of knowledge left them in abject ignorance. Religion flourished, but failed to reach them. Society, whose laws were made by the upper class alone, announced that the best thing for the poor is not to be born, and the next best to die in childhood, and suffered them to live in misery and crime and pain. As surely as the long reign of the rich has been employed in promoting the accumulation of wealth, the advent of the poor to power will be followed by schemes for diffusing it. Seeing how little was done by the wisdom of former times for education and public health, for insurance, association, and savings, for the protection of labour against the law of self-interest, and how much has been accomplished in this generation, there is reason in the fixed belief that a great change was needed, and that democracy has not striven in vain. Liberty, for the mass, is not happiness; and institutions are not an end but a means. The thing they seek is a force sufficient to sweep away scruples and the obstacle of rival interests, and, in some degree, to better their condition. They mean that the strong hand that heretofore has formed great States, protected religions, and defended the independence of nations, shall help them by preserving life, and endowing it for them with some, at least, of the things men live for. That is the notorious danger of modern democracy. That is also its purpose and its strength. And against this threatening power the weapons that struck down other despots do not avail. The greatest happiness principle positively confirms it. The principle of equality, besides being as easily applied to property as to power, opposes the existence of persons or groups of persons exempt from the common law, and independent of the common will; and the principle, that authority is a matter of contract, may hold good against kings, but not against the sovereign people, because a contract implies two parties.

Open letter to Dr. Gustáv Husák, Communist President (8 April 1975)
Context: Life cannot be destroyed for good, neither … can history be brought entirely to a halt. A secret streamlet trickles on beneath the heavy lid of inertia and pseudo-events, slowly and inconspicuously undercutting it. It may be a long process, but one day it must happen: the lid will no longer hold and will start to crack. This is the moment when something once more begins visibly to happen, something truly new and unique … something truly historical, in the sense that history again demands to be heard.

The Sense of Wonder (1965)
Context: I sincerely believe that for the child, and for the parent seeking to guide him, it is not half so important to know as to feel. If facts are the seeds that later produce knowledge and wisdom, then the emotions and the impressions of the senses are the fertile soil in which the seeds must grow. The years of early childhood are the time to prepare the soil. Once the emotions have been aroused — a sense of the beautiful, the excitement of the new and the unknown, a feeling of sympathy, pity, admiration or love — then we wish for knowledge about the subject of our emotional response. Once found, it has lasting meaning. It is more important to pave the way for the child to want to know than to put him on a diet of facts he is not ready to assimilate.

Organizational Questions of the Russian Social Democracy http://www.marxists.org/archive/luxemburg/1904/questions-rsd/ch01.htm (1904)
Context: The self-discipline of the Social Democracy is not merely the replacement of the authority of bourgeois rulers with the authority of a socialist central committee. The working class will acquire the sense of the new discipline, the freely assumed self-discipline of the Social Democracy, not as a result of the discipline imposed on it by the capitalist state, but by extirpating, to the last root, its old habits of obedience and servility.

1950s, Loving Your Enemies (Christmas 1957)
Context: Forgiveness does not mean ignoring what has been done or putting a false label on an evil act. It means, rather, that the evil act no longer remains as a barrier to the relationship. Forgiveness is a catalyst creating the atmosphere necessary for a fresh start and a new beginning. It is the lifting of a burden or the canceling of a debt. The words "I will forgive you, but never forget what you have done" never explain the real nature of forgiveness. Certainly one can never forget, if that means erasing totally for his mind. But when we forgive, we forget in the sense that the evil deed is no longer a mental block impeding a new relationship. Likewise, we can never say, "I will forgive you, but I won't have anything further to do with you." Forgiveness means reconciliation, a coming together again. Without this, no man can ever love his enemies. The degree to which we are able to forgive determines the degree to which we are able to love our enemies.

Source: 2002, Slander : Liberal Lies About the American Right (2002), p. 254.
Context: Where there is a vacuum of ideas, paranoia slips in. Much of the left's hate speech bears greater similarity to a psychological disorder than to standard political discourse. The hatred is blinding, producing logical contradictions that would be impossible to sustain were it not for the central element faith plays in the left's new religion. The basic tenet of their faith is this: Maybe they were wrong about their facts and policies, but they are good and conservatives are evil. You almost want to give it to them. It's all they have left.

Man's Rise to Civilization (1968)

A Glass Can Only Spill What It Contains.
Brother, Sister (2006)

Source: The Persians (472 BC), line 253 (tr. Janet Lembke and C. J. Herington)

Original short-story, "The Stainless Steel Rat" in Astounding magazine (August 1957) http://www.iol.ie/~carrollm/hh/ssrshort.htm
The Stainless Steel Rat
Context: When the office door opened suddenly I knew the game was up. It had been a money-maker — but it was all over. As the cop walked in I sat back in the chair and put on a happy grin. He had the same sombre expression and heavy foot that they all have — and the same lack of humour. I almost knew to the word what he was going to say before he uttered a syllable.
"James Bolivar diGriz I arrest you on the charge—"
I was waiting for the word charge, I thought it made a nice touch that way. As he said it I pressed the button that set off the charge of black powder in the ceiling, the crossbeam buckled and the three-ton safe dropped through right on the top of the cop's head. He squashed very nicely, thank you. The cloud of plaster dust settled and all I could see of him was one hand, slightly crumpled. It twitched a bit and the index finger pointed at me accusingly. His voice was a little muffled by the safe and sounded a bit annoyed. In fact he repeated himself a bit.
"On the charge of illegal entry, theft, forgery—"
He ran on like that for quite a while, it was an impressive list but I had heard it all before. I didn't let it interfere with my stuffing all the money from the desk drawers into my suitcase. The list ended with a new charge and I would swear on a stack of thousand credit notes that high that there was a hurt tone in his voice.
"In addition the charge of assaulting a police robot will be added to your record."

S Rajesh and ESPNcricinfo staff on Mahela Jayawardene, quoted on ESPN Cricket Info, "Mahela Jayawardene" http://www.espncricinfo.com/srilanka/content/player/49289.html
Quote
Context: A prolific, elegant and utterly classy batsman with a huge appetite for runs, and a calm yet authoritative captain - those are the qualities that best describe Mahela Jayawardene. His sheer quality as a batsman was never in doubt even when he just entered the international scene, but for Jayawardene the biggest challenge has been to justify all the early hype. With over 10,000 runs in both Tests and ODIs - and a captaincy stint that included a World Cup final appearance - it can safely be said that he has met that challenge more than adequately. Blessed with excellent hand-eye coordination and a fine technique, Jayawardene scores his runs all around the wicket. Among his favourite strokes are the languid cover-drive - often with minimal footwork but precise placement and timing - and the wristy flick off his legs, but there are several others he plays with equal felicity. The most memorable are the cuts and dabs he plays behind the stumps, mostly off spinners, but also against quick bowling, when bat makes contact with ball delightfully late. Apart from his artistry, what stands out about his batting is his hunger for big scores, most apparent in his record 624-run partnership with Kumar Sangakkara, but also in the regularity with which he notches up Test double-hundreds. And his century against Zimbabwe in the World Twenty20 in 2010 was a shining example of traditional methods succeeding in a new format. Jayawardene is easily one of the most elegant batsmen of his generation, but the major drawback in his career is his relative lack of success in overseas conditions. His averages in Australia, England, South Africa and New Zealand are all less than 35, but at home he averages more than 60. In the second half of his career, Jayawardene grew into an astute captain who read the game well and wasn't afraid to take risks. Under him, Sri Lanka shed their diffident approach, winning Tests in England and New Zealand, and - in what was Jayawardene's greatest achievement as captain - reached the final of the 2007 World Cup. He quit captaincy in February 2009, but agreed to a second stint, taking over from Tillakaratne Dilshan after the tour to South Africa in 2011-12, but resigned again after a year, handing the reins to Angelo Mathews. His limited overs batting has improved with age, and an increasing stroke repertoire has seen Jayawardene become almost as impressive an innovator at the crease, as he is a technician. An unbeaten 103 from 88 balls in the 2011 World Cup final made plain his limited overs prowess, and marked him out as a big-match player, having already made a century in the semi-final of the same tournament four years ago.

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

1780s, Letter to Peter Carr (1787)
Context: When speaking of the new testament that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration as much as the others, and you are to judge their pretensions by your own reason, & not by the reason of those ecclesiastics. Most of these are lost. There are some however still extant, collected by Fabricius which I will endeavor to get & send you.

Context: Of course, we must avoid postulating a new element for each new phenomenon. But an equally serious mistake is to admit into the theory only those elements which can now be observed. For the purpose of a theory is not only to correlate the results of observations that we already know how to make, but also to suggest the need for new kinds of observations and to predict their results. In fact, the better a theory is able to suggest the need for new kinds of observations and to predict their results correctly, the more confidence we have that this theory is likely to be good representation of the actual properties of matter and not simply an empirical system especially chosen in such a way as to correlate a group of already known facts.

Love is Enough (1872), Song VI: Cherish Life that Abideth
Context: Live on, for Love liveth, and earth shall be shaken
By the wind of his wings on the triumphing morning,
When the dead, and their deeds that die not shall awaken,
And the world's tale shall sound in your trumpet of warning,
And the sun smite the banner called Scorn of the Scorning,
And dead pain ye shall trample, dead fruitless desire,
As ye wend to pluck out the new world from the fire.

Big Red Son, p. 9
Consider the Lobster (2007)
Context: Nor let us forget Vegas's synecdoche and beating heart. It's kitty-corner from Bally's: Caesar's Palace. The granddaddy. As big as 20 walmarts end to end. Real marble and fake marble, carpeting you can pass out on without contusion, 130,000 square feet of casion alone. Domed ceilings, clerestories, barrel vaults. In Caesars Palace is America conceived as a new kind of Rome: conqueror of its own people. An empire of self.

1950s, The Chance for Peace (1953)
Context: The details of such disarmament programs are manifestly critical and complex. Neither the United States nor any other nation can properly claim to possess a perfect, immutable formula. But the formula matters less than the faith -- the good faith without which no formula can work justly and effectively. The fruit of success in all these tasks would present the world with the greatest task, and the greatest opportunity, of all. It is this: the dedication of the energies, the resources, and the imaginations of all peaceful nations to a new kind of war. This would be a declared total war, not upon any human enemy but upon the brute forces of poverty and need. The peace we seek, founded upon decent trust and cooperative effort among nations, can be fortified, not by weapons of war but by wheat and by cotton, by milk and by wool, by meat and timber and rice. These are words that translate into every language on earth. These are the needs that challenge this world in arms.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.20, p. 393
Context: I endeavoured to sketch out (and it was, I believe, the first systematic attempt to accomplish such a task) the laws which govern the extinction of species, with a view of showing that the slow, but ceaseless variations, now in progress in physical geography, together with the migration of plants and animals into new regions, must, in the course of ages, give rise to the occasional loss of some of them, and eventually cause an entire fauna and flora to die out; also, that we must infer, from geological data, that the places thus left vacant from time to time, are filled up without delay by new forms, adapted to new conditions, sometimes by immigration from adjoining provinces, sometimes by new creations. Among the many causes of extinction enumerated by me, were the power of hostile species, diminution of food, mutations in climate, the conversion of land into sea, and of sea into land, &c.

Knowing Yourself: The True in the False (1996)
Context: When the robot mind is mastered, undisciplined thinking ceases and is replaced by awareness. Awareness can know love. You can only experience the new when you are aware, when you are without thought.

1910s, "Law and the Court" (1913)

Yo-Yo Boing! (Spanglish novel, 1998)
Context: If I respected languages like you do, I wouldn't write at all. El muro de Berlín fue derribado. Why can't I do the same? Desde la torre de Babel, las lenguas han sido siempre una forma de divorciarnos del resto de la humanidad. Poetry must find ways of breaking distance. I'm not reducing my audience. On the contrary, I'm going to have a bigger audience with the common markets — in Europe — in America. And besides, all languages are dialects that are made to break new grounds. I feel like Dante, Petrarca and Boccaccio, and I even feel like Garcilaso forging a new language. Saludo al nuevo siglo, el siglo del nuevo lenguaje de América, y le digo adiós a la retórica separatista y a los atavismos.

Open letter to the Masters of Dublin (1913)
Context: Cry aloud to heaven for new souls. The souls you have got cast upon the screens of publicity appear like the horrid and writhing creatures enlarged from the insect world, and revealed to us by the cinematographer.
You may succeed in your policy and ensure your own damnation by your victory. The men whose manhood you have broken will loathe you, and will always be brooding and scheming to strike a fresh blow. The children will be taught to curse you. The infant being moulded in the womb will have breathed into its starved body the vitality of hate. It is not they — it is you who are the blind Samsons pulling down the pillars of the social order.

Presidential campaign address, Miami, Florida, (September 1956), as quoted in Best Quotes of '54, '55, '56 (1957) edited by James Beasley Simpson
Context: There is a new America every morning when we wake up. It is upon us whether we will it or not. The new America is the sum of many small changes — a new subdivision here, a new school there, a new industry where there had been swampland — changes that add up to a broad transformation of our lives. Our task is to guide these changes. For, though change is inevitable, change for the better is a full-time job.