Quotes about nourishment
A collection of quotes on the topic of nourishment, life, other, use.
Quotes about nourishment
Source: Sputnik Sweetheart
quoted by his brother-in-law Claude Terrasse, in 'Introduction' of Pierre Bonnard, John Rewald; MoMA - distribution Simon & Schuster, New York, 1918
From books
Source: Jean Vanier, Community And Growth, 1979
R.U.R. (1920)
1777; quoted by Bert L. Vallée, Alcohol in the Western World, Scientific American, Vol. 278, No. 6 (June), 1998, pp. 80-85
“I find in myself by the grace of God a satisfaction without nourishment, a love without fear”
“Our dedication to good actions as human beings is what most nourishes our souls”
Source: Posted on @angelovulpini, Instagram (June 15, 2019)
As quoted by Thomas A. Bruno in Take your dreams and Run (South Plainfield: Bridge, 1984), p. 2-3. Source: Dr. Preston Williams (2002): By the Way - A Snapshot Diagnosis of the Inner-City Dilemma, p. 38-39. Xulun Press, Fairfax, Virginia http://books.google.de/books?id=Xn9jxqatFecC&pg=PA38&lpg=PA38&dq=woodrow+wilson+We+Grow+Great+By+Dreams%27&source=bl&ots=TtioQ-yO0-&sig=qHWPj4-8g3hSjcV-qJTbzNg6nuI&hl=de&sa=X&ei=1QZ0U4DBOaf80QWSqYDQAw&ved=0CHYQ6AEwCQ#v=onepage&q=woodrow%20wilson%20We%20Grow%20Great%20By%20Dreams'&f=false
1880s
"Conservatism and the Conservatory," https://www.nationalreview.com/nrd/articles/427945/conservatism-and-conservatory, National Review (December 2015).
1960s, The Autobiography of Bertrand Russell (1967-1969)
“Vanity rejects all healthy nourishment and lives exclusively on the poison of flattery.”
Die Eitelkeit weist jede gesunde Nahrung von sich, lebt ausschließlich von dem Gifte der Schmeichelei und gedeiht dabei in üppigster Fülle.
Source: Aphorisms (1880/1893), p. 35.
In response to David Winer http://scripting.wordpress.com/2006/12/21/scripting-news-for-12212006/
Referring to his grandfather, Jerónimo Meirinho.
Nobel Lecture (1998)
Source: Raised from the Ground (1980), pp. 172–174
Source: The Spiritual Life (1947), p. 256
I, xxi, 41. Modern translation by J.H. Taylor
De Genesi ad Litteram
"Paracelsus as a Spiritual Phenomenon" (1942) In CW 13: Alchemical Studies P.47
Act I, sc. ii
(de) Der Krieg ernährt den Krieg.
Wallenstein (1798), Part I - Die Piccolomini (The Piccolomini)
“The sun gives spirit and life to plants and the earth nourishes them with moisture.”
The Notebooks of Leonardo da Vinci (1883), VIII Botany for Painters and Elements of Landscape Painting
A Modest Proposal (1729)
Source: The Archetypes and the Collective Unconscious (1934), p. 7-8
To Libertines
Philosophy in the Bedroom (1795)
Vitruvius, De Architectura Bk. 2, Introduction, Sec. 3
“Schopenhauer as educator,” § 3.2, R. Hollingdale, trans. (1983), pp. 130-131
Untimely Meditations (1876)
Brown, J. & Tucker, B.B. (1986). James Brown: The Godfather of Soul. Macmillan: New York. ISBN 0-02517-430-4
tahaँ basa basumati basu basumukhamukha
nigadita nigama sukarama dharamadhura ।
durita damana dukha śamana sukha gamana
parama kamana pada namana sakala sura ॥
bimala birati rati bhagati bharana bhala
bharama harana hari haraṣa harama pura ।
giridhara raghubara gharani janama mahi
tarani tanaya bhaya janaka janakapura ॥
Srisitaramakelikaumudi
Note to Stanza 28 part 4
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas
Source: Life, the Truth, and Being Free (2010), p. 73
Dr. Montessori's Own Handbook: A short guide to her ideas and materials (1914), Schocken Books, Inc." New York, p. 94
" Austin Aries, vegan wrestler http://www.greatveganathletes.com/austin-aries-vegan-wrestler" by Cris Iles-Wright. Interview for greatveganathletes.com, 2014.
As quoted in The World’s Great Speeches, Lewis Copeland and Lawrence Lamm, edit., Dover Publications Inc. (1958) p. 388
The Angostura Address (1819)
Povarennaia kneiga dlia golodaiushchikh. Quoted in Nineteenth-Century Literature Criticism (NCLC), vol. 108 https://books.google.it/books?hl=it&id=I7ZkAAAAMAAJ, ed. by Jessica Menzo (Gale Group, 2002), p. 169.
Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: We never can have a true view of man unless we have a love for him. Civilisation must be judged and prized, not by the amount of power it has developed, but by how much it has evolved and given expression to, by its laws and institutions, the love of humanity. The first question and the last which it has to answer is, Whether and how far it recognises man more as a spirit than a machine? Whenever some ancient civilisation fell into decay and died, it was owing to causes which produced callousness of heart and led to the cheapening of man's worth; when either the state or some powerful group of men began to look upon the people as a mere instrument of their power; when, by compelling weaker races to slavery and trying to keep them down by every means, man struck at the foundation of his greatness, his own love of freedom and fair-play. Civilisation can never sustain itself upon cannibalism of any form. For that by which alone man is true can only be nourished by love and justice.
Under Fire (1916), Ch. 24 - The Dawn
Context: There are all those things against you. Against you and your great common interests which as you dimly saw are the same thing in effect as justice, there are not only the sword-wavers, the profiteers, and the intriguers.
There is not only the prodigious opposition of interested parties — financiers, speculators great and small, armorplated in their banks and houses, who live on war and live in peace during war, with their brows stubbornly set upon a secret doctrine and their faces shut up like safes.
There are those who admire the exchange of flashing blows, who hail like women the bright colors of uniforms; those whom military music and the martial ballads poured upon the public intoxicate as with brandy; the dizzy-brained, the feeble-minded, the superstitious, the savages.
There are those who bury themselves in the past, on whose lips are the sayings only of bygone days, the traditionalists for whom an injustice has legal force because it is perpetuated, who aspire to be guided by the dead, who strive to subordinate progress and the future and all their palpitating passion to the realm of ghosts and nursery-tales.
With them are all the parsons, who seek to excite you and to lull you to sleep with the morphine of their Paradise, so that nothing may change. There are the lawyers, the economists, the historians — and how many more? — who befog you with the rigmarole of theory, who declare the inter-antagonism of nationalities at a time when the only unity possessed by each nation of to-day is in the arbitrary map-made lines of her frontiers, while she is inhabited by an artificial amalgam of races; there are the worm-eaten genealogists, who forge for the ambitious of conquest and plunder false certificates of philosophy and imaginary titles of nobility. The infirmity of human intelligence is short sight. In too many cases, the wiseacres are dunces of a sort, who lose sight of the simplicity of things, and stifle and obscure it with formulae and trivialities. It is the small things that one learns from books, not the great ones.
And even while they are saying that they do not wish for war they are doing all they can to perpetuate it. They nourish national vanity and the love of supremacy by force. "We alone," they say, each behind his shelter, "we alone are the guardians of courage and loyalty, of ability and good taste!" Out of the greatness and richness of a country they make something like a consuming disease. Out of patriotism — which can be respected as long as it remains in the domain of sentiment and art on exactly the same footing as the sense of family and local pride, all equally sacred — out of patriotism they make a Utopian and impracticable idea, unbalancing the world, a sort of cancer which drains all the living force, spreads everywhere and crushes life, a contagious cancer which culminates either in the crash of war or in the exhaustion and suffocation of armed peace.
They pervert the most admirable of moral principles. How many are the crimes of which they have made virtues merely by dowering them with the word "national"? They distort even truth itself. For the truth which is eternally the same they substitute each their national truth. So many nations, so many truths; and thus they falsify and twist the truth.
Those are your enemies. All those people whose childish and odiously ridiculous disputes you hear snarling above you — "It wasn't me that began, it was you!" — "No, it wasn't me, it was you!" — "Hit me then!" — "No, you hit me!" — those puerilities that perpetuate the world's huge wound, for the disputants are not the people truly concerned, but quite the contrary, nor do they desire to have done with it; all those people who cannot or will not make peace on earth; all those who for one reason or another cling to the ancient state of things and find or invent excuses for it — they are your enemies!
They are your enemies as much as those German soldiers are to-day who are prostrate here between you in the mud, who are only poor dupes hatefully deceived and brutalized, domestic beasts. They are your enemies, wherever they were born, however they pronounce their names, whatever the language in which they lie. Look at them, in the heaven and on the earth. Look at them, everywhere! Identify them once for all, and be mindful for ever!
Black Elk Speaks (1961)
Context: To the center of the world you have taken me and showed the goodness and the beauty and the strangeness of the greening earth, the only mother — and there the spirit shapes of things, as they should be, you have shown to me and I have seen. At the center of this sacred hoop, you have said that I should make the tree to bloom.
With tears running, O Great Spirit, Great Spirit, my Grandfather — with running tears I must say now that the tree has never bloomed. A pitiful old man, you see me here, and I have fallen away and have done nothing. Here at the center of the world, where you took me when I was young and taught me; here, old, I stand, and the tree is withered, Grandfather, my Grandfather!
Again, and maybe the last time on this earth, I recall the great vision you sent me. It may be that some little root of the sacred tree still lives. Nourish it then, that it may leaf and bloom and fill with singing birds. Hear me, not for myself, but for my people; I am old. Hear me that they may once more go back into the sacred hoop and find the good red road, the shielding tree!
Ancient Medicine
Context: [N]ecessity itself made medicine to be sought out and discovered by men, since the same things when administered to the sick, which agreed with them when in good health, neither did nor do agree with them. But to go still further back, I hold that the diet and food which people in health now use would not have been discovered, provided it had suited with man to eat and drink in like manner as the ox, the horse, and all other animals... And, at first, I am of opinion that man used the same sort of food, and that the present articles of diet had been discovered and invented only after a long lapse of time.... [I]t is likely that the greater number, and those who had weaker constitutions, would all perish; whereas the stronger would hold out for a longer time, as even nowadays some, in consequence of using strong articles of food, get off with little trouble, but others with much pain and suffering. From this necessity it appears to me that they would search out the food befitting their nature, and thus discover that which we now use: and that from wheat, by macerating it, stripping it of its hull, grinding it all down, sifting, toasting, and baking it, they formed bread; and from barley they formed cake (maza), performing many operations in regard to it; they boiled, they roasted, they mixed, they diluted those things which are strong and of intense qualities with weaker things, fashioning them to the nature and powers of man, and considering that the stronger things Nature would not be able to manage if administered, and that from such things pains, diseases, and death would arise, but such as Nature could manage, that from them food, growth, and health, would arise. To such a discovery and investigation what more suitable name could one give than that of Medicine? since it was discovered for the health of man, for his nourishment and safety, as a substitute for that kind of diet by which pains, diseases, and deaths were occasioned.<!--pp. 162-164
“All human laws are nourished by one divine law.”
Fragment 114
Numbered fragments
And never under any circumstances, to squelch it, or sneer at it, or imply that it is childish, or unmanly, or untrue.
"Why Are Americans Afraid of Dragons?" https://books.google.com/books?id=ksOjjuy3issC&pg=PA44, in The Language of the Night (1979), p. 44
“Obstacles are found everywhere, and in overcoming them we nourish ourselves.”
—TFI a French channel http://youtube.com/watch?v=cBapQdXxGKg
Source: 1840s, Essays: First Series (1841), Self-Reliance
Source: One of Our Thursdays Is Missing
Source: Cooked: A Natural History of Transformation
"Einstein's Reply to Criticisms" (1949), The World As I See It (1949)
Context: A man's value to the community depends primarily on how far his feelings, thoughts, and actions are directed towards promoting the good of his fellows. We call him good or bad according to how he stands in this matter. It looks at first sight as if our estimate of a man depended entirely on his social qualities.
And yet such an attitude would be wrong. It is clear that all the valuable things, material, spiritual, and moral, which we receive from society can be traced back through countless generations to certain creative individuals. The use of fire, the cultivation of edible plants, the steam engine — each was discovered by one man.
Only the individual can think, and thereby create new values for society — nay, even set up new moral standards to which the life of the community conforms. Without creative, independently thinking and judging personalities the upward development of society is as unthinkable as the development of the individual personality without the nourishing soil of the community.
The health of society thus depends quite as much on the independence of the individuals composing it as on their close political cohesion.
1960s, Remarks at the signing of the Immigration Bill (1965)
Context: This bill says simply that from this day forth those wishing to immigrate to America shall be admitted on the basis of their skills and their close relationship to those already here. This is a simple test, and it is a fair test. Those who can contribute most to this country; to its growth, to its strength, to its spirit; will be the first that are admitted to this land. The fairness of this standard is so self-evident that we may well wonder that it has not always been applied. Yet the fact is that for over four decades the immigration policy of the United States has been twisted and has been distorted by the harsh injustice of the national origins quota system. Under that system the ability of new immigrants to come to America depended upon the country of their birth. Only 3 countries were allowed to supply 70 percent of all the immigrants. Families were kept apart because a husband or a wife or a child had been born in the wrong place. Men of needed skill and talent were denied entrance because they came from southern or eastern Europe or from one of the developing continents. This system violated the basic principle of American democracy; the principle that values and rewards each man on the basis of his merit as a man. It has been un-American in the highest sense, because it has been untrue to the faith that brought thousands to these shores even before we were a country. Today, with my signature, this system is abolished. We can now believe that it will never again shadow the gate to the American nation with the twin barriers of prejudice and privilege. Our beautiful America was built by a nation of strangers. From a hundred different places or more they have poured forth into an empty land, joining and blending in one mighty and irresistible tide. The land flourished because it was fed from so many sources; because it was nourished by so many cultures and traditions and peoples. And from this experience, almost unique in the history of nations, has come America's attitude toward the rest of the world. We, because of what we are, feel safer and stronger in a world as varied as the people who make it up; a world where no country rules another and all countries can deal with the basic problems of human dignity and deal with those problems in their own way. Now, under the monument which has welcomed so many to our shores, the American nation returns to the finest of its traditions today. The days of unlimited immigration are past. But those who do come will come because of what they are, and not because of the land from which they sprung.
"A Few Pages of Notes," http://books.google.com/books?id=hXVHAAAAYAAJ&q=%22An+idealist+is+one+who+on+noticing+that+a+rose+smells+better+than+a+cabbage+concludes+that+it+is+also+more+nourishing%22&pg=PA435#v=onepage The Smart Set (January 1915); later published in A Little Book in C Major http://books.google.com/books?id=EAJbAAAAMAAJ&q=%22An+idealist+is+one+who+on+noticing+that+a+rose+smells+better+than+a+cabbage+concludes+that+it+is+also+more+nourishing%22&pg=PA19#v=onepage (1916)
1910s
Source: A Book of Burlesques
The Old King, p. 22.
Source: The Alchemist (1988)
“What nourishes me also destroys me”
Source: As a Man Thinketh
“Pain nourishes courage. You can't be brave if you've only had wonderful things happen to you.”
As quoted in The Reader's Digest, Vol. 128 (1986), p. 137; later in Quotable Quotes (1997) by Editors of Reader's Digest
“I want to be able to be alone, to find it nourishing - not just a waiting.”
Source: Reborn: Journals and Notebooks, 1947-1963
Quoted in Amnesty International's essay "From Prisoner to President – A Tribute"
“What nourishes me, destroys me”
Source: By the River Piedra I Sat Down and Wept
Source: The Five People You Meet in Heaven
Source: Winter's Child: A Retelling of The Snow Queen
A Voice Crying in the Wilderness (Vox Clamantis in Deserto) (1990)
Source: Desert Solitaire
Source: The Metamorphosis (1915)
1963, Speech at Amherst College
Context: If art is to nourish the roots of our culture, society must set the artist free to follow his vision wherever it takes him. We must never forget that art is not a form of propaganda; it is a form of truth.
Context: If art is to nourish the roots of our culture, society must set the artist free to follow his vision wherever it takes him. We must never forget that art is not a form of propaganda; it is a form of truth. And as Mr. MacLeish once remarked of poets, there is nothing worse for our trade than to be in style. In free society art is not a weapon and it does not belong to the spheres of polemic and ideology. Artists are not engineers of the soul. It may be different elsewhere. But democratic society — in it, the highest duty of the writer, the composer, the artist is to remain true to himself and to let the chips fall where they may. In serving his vision of the truth, the artist best serves his nation. And the nation which disdains the mission of art invites the fate of Robert Frost's hired man, the fate of having "nothing to look backward to with pride, and nothing to look forward to with hope."
Source: The Crimson Petal and the White
Sensibility and Sense: The Aesthetic Transformation of the Human World (2010), Introduction
To the ancients the hearth was sacred; beside the hearth they erected their lares and household-gods. Let us also hold the hearth sacred, where the conscientious German housewife slowly sacrifices her life, to keep the home comfortable, the table well supplied, and the family healthy."
"von Gerhardt, using the pen-name Gerhard von Amyntor in", A Commentary to the Book of Life. Quote taken from August Bebel, Woman and Socialism, Chapter X. Marriage as a Means of Support.
John F. Kennedy, address at the dedication of the Robert Frost Library, Amherst College, Amherst, Massachusetts (1963-10-26).
Misattributed
Non-Fiction, Homage to QWERT YUIOP: Selected Journalism 1978-1985 (1986)
Prefatory Address, McNeill (ed.), Institutes, p. 17; as quoted in ibid, p.222
Source: Science and Imagination: Selected Papers, 1967, p. 82
Awadh (Uttar Pradesh), Mir‘at-i-Mas‘udi in Elliot and Dowson, History of India as told by its own historians, Vol. II. p. 524-547
The Knower and the Known (1974), pp. 180-181