Quotes about observation

page 3

The Last Messiah [Den sidste Messias] (1933)

The Fundamental Equations for Electromagnetic Processes in Moving Bodies (1907)

An Inquiry into Meaning and Truth (1940), Introduction, p. 15
1940s

Sec. 109
Some Thoughts Concerning Education (1693)

The New York Times (9 Feb 1986)

Attributed to Maturana in: Heinz von Foerster (1979) " Cybernetics of Cybernetics http://faculty.stevenson.edu/jlombardi/pdf's/cybernetics.pdf"
Von Foerster "baptized"this quote as "Humberto Maturana’s Theorem Number One".

1790s, Farewell Address (1796)
Context: Observe good faith and justice towards all Nations; cultivate peace and harmony with all. Religion and Morality enjoin this conduct; and can it be, that good policy does not equally enjoin it? It will be worthy of a free, enlightened, and, at no distant period, a great Nation, to give to mankind the magnanimous and too novel example of a people always guided by an exalted justice and benevolence. Who can doubt, that, in the course of time and things, the fruits of such a plan would richly repay any temporary advantages, which might be lost by a steady adherence to it? Can it be, that Providence has not connected the permanent felicity of a Nation with its Virtue?

Source: 1880s, Life and Times of Frederick Douglass (1881), p. 355.
Context: On this inauguration day, while waiting for the opening of the ceremonies, I made a discovery in regard to the vice president — Andrew Johnson. There are moments in the lives of most men, when the doors of their souls are open, and unconsciously to themselves, their true characters may be read by the observant eye. It was at such an instant I caught a glimpse of the real nature of this man, which all subsequent developments proved true. I was standing in the crowd by the side of Mrs. Thomas J. Dorsey, when Mr. Lincoln touched Mr. Johnson, and pointed me out to him. The first expression which came to his face, and which I think was the true index of his heart, was one of bitter contempt and aversion. Seeing that I observed him, he tried to assume a more friendly appearance; but it was too late; it was useless to close the door when all within had been seen. His first glance was the frown of the man, the second was the bland and sickly smile of the demagogue. I turned to Mrs. Dorsey and said, 'Whatever Andrew Johnson may be, he certainly is no friend of our race'.

Source: The Natural History of the Soul (1745), Ch. VI Concerning the Sensitive Faculty of Matter

Pg. 67.
Against Method (1975)

Book I (1668), Dedication "To Monseigneur the Dauphin".
Fables (1668–1679)

1780s, The Newburgh Address (1783)
Context: There might, Gentlemen, be an impropriety in my taking notice, in this Address to you, of an anonymous production — but the manner in which that performance has been introduced to the Army — the effect it was intended to have, together with some other circumstances, will amply justify my observations on the tendency of that Writing. With respect to the advice given by the Author — to suspect the Man, who shall recommend moderate measures and longer forbearance — I spurn it — as every Man, who regards that liberty, & reveres that Justice for which we contend, undoubtedly must — for if Men are to be precluded from offering their sentiments on a matter, which may involve the most serious and alarming consequences, that can invite the consideration of Mankind; reason is of no use to us — the freedom of Speech may be taken away — and, dumb & silent we may be led, like sheep, to the Slaughter.

Source: The Birth of Tragedy (1872), p. 15
Context: Thus the man who is responsive to artistic stimuli reacts to the reality of dreams as does the philosopher to the reality of existence; he observes closely, and he enjoys his observation: for it is out of these images that he interprets life, out of these processes that he trains himself for life. It is not only pleasant and agreeable images that he experiences with such universal understanding: the serious, the gloomy, the sad and the profound, the sudden restraints, the mockeries of chance, fearful expectations, in short the whole 'divine comedy' of life, the Inferno included, passes before him, not only as a shadow-play — for he too lives and suffers through these scenes — and yet also not without that fleeting sense of illusion; and perhaps many, like myself, can remember calling out to themselves in encouragement, amid the perils and terrors of the dream, and with success: 'It is a dream! I want to dream on!' Just as I have often been told of people who have been able to continue one and the same dream over three and more successive nights: facts which clearly show that our innermost being, our common foundation, experiences dreams with profound pleasure and joyful necessity.

Michael L. Meckler, in "Elagabalus (218-222 A.D.)" in De Imperatoribus Romanis : An Online Encyclopedia of Roman Emperors (1997) http://www.roman-emperors.org/elagabal.htm
Context: Scholars have often viewed the failure of Elagabalus' reign as a clash of cultures between "Eastern" (Syrian) and "Western" (Roman), but this dichotomy is not very useful. The criticisms of the emperor's effeminacy and sexual behavior mirror those made of earlier emperors (such as Nero) and do not need to be explained through ethnic stereotypes. With regard to religion, the emperor's promotion of the cult of the Emesene sun-god was certainly ridiculed by contemporary observers, but this cult was popular among soldiers and would remain so. Moreover, the cult continued to be promoted by later emperors of non-Syrian ethnicity, calling the god The Unconquered Sun (Sol Invictus).
Elagabalus is best understood as a teenager who was raised near the luxury of the imperial court and who then suffered a drastic change of fortune brought about by the sudden deaths — probably within one year — of his father, his grandfather and his cousin, the emperor Caracalla. Thrust upon the throne, Elagabalus lacked the required discipline. For a while, Romans may well have been amused by his "Merrie Monarch" behavior, but he ended up offending those he needed to inspire. His reign tragically demonstrated the difficulties of having a teenage emperor.

Source: Across the Plains (1892), Ch. VII, The Lantern-Bearers.
Context: The observer (poor soul, with his documents!) is all abroad. For to look at the man is but to court deception. We shall see the trunk from which he draws his nourishment; but he himself is above and abroad in the green dome of foliage, hummed through by winds and nested in by nightingales. And the true realism were that of the poets, to climb up after him like a squirrel, and catch some glimpse of the heaven for which he lives. And, the true realism, always and everywhere, is that of the poets: to find out where joy resides, and give it a voice far beyond singing. For to miss the joy is to miss all. In the joy of the actors lies the sense of any action.

Author, Third Day. Change of Position<!--p.153 [190]-->
Dialogues and Mathematical Demonstrations Concerning Two New Sciences (1638)
Context: It has been observed that missiles and projectiles describe a curved path of some sort; however no one has pointed out the fact that this path is a parabola. But this and other facts, not few in number or less worth knowing, I have succeeded in proving; and what I consider more important, there have been opened up to this vast and most excellent science, of which my work is merely the beginning, ways and means by which other minds more acute than mine will explore its remote corners.

Source: God: The Failed Hypothesis (2007), Chapter 4: 'Cosmic Evidence', p.128-129
Context: We have yet to encounter an observable astronomical phenomenon that requires a supernatural element to be added to a model in order to describe the event... Observations in cosmology look just as they can be expected to look if there is no God.

Vol. I, Part 1, [The Materialist Conception of History].
The German Ideology (1845/46)
Context: Where speculation ends — in real life — there real, positive science begins: the representation of the practical activity, of the practical process of development of men. Empty talk about consciousness ceases, and real knowledge has to take place. When reality is depicted, philosophy as an independent branch of activity loses its medium of existence. At the best its place can only be taken by a summing-up of the most general results, abstractions which arise from the observation of the historical development of men. Viewed apart from real history, these abstractions have in themselves no value whatsoever. They can only serve to facilitate the arrangement of historical material, to indicate the sequence of its separate strata. But they by no means afford a recipe or schema, as does philosophy, for neatly trimming the epochs of history. On the contrary, our difficulties begin only when we set about the observation and the arrangement — the real depiction — of our historical material, whether of a past epoch or of the present.

Source: Moral Man and Immoral Society (1932), p.221
Context: The naïve faith of the proletarian is the faith of the man of action. Rationality belongs to the cool observers. There is of course an element of illusion in the faith of the proletarian, as there is in all faith. But it is a necessary illusion, without which some truth is obscured. The inertia of society is so stubborn that no one will move against it, if he cannot believe that it can be more easily overcome than is actually the case.

Theoria motus corporum coelestium in sectionibus conicis solem ambientum (1809) Tr. Charles Henry Davis as Theory of the Motion of the Heavenly Bodies moving about the Sun in Conic Sections http://books.google.com/books?id=cspWAAAAMAAJ& (1857)
Context: The principle that the sum of the squares of the differences between the observed and computed quantities must be a minimum may, in the following manner, be considered independently of the calculus of probabilities. When the number of unknown quantities is equal to the number of the observed quantities depending on them, the former may be so determined as exactly to satisfy the latter. But when the number of the former is less than that of the latter, an absolutely exact agreement cannot be obtained, unless the observations possess absolute accuracy. In this case care must be taken to establish the best possible agreement, or to diminish as far as practicable the differences. This idea, however, from its nature, involves something vague. For, although a system of values for the unknown quantities which makes all the differences respectively less than another system, is without doubt to be preferred to the latter, still the choice between two systems, one of which presents a better agreement in some observations, the other in others, is left in a measure to our judgment, and innumerable different principles can be proposed by which the former condition is satisfied. Denoting the differences between observation and calculation by A, A&rsquo;, A&rsquo;&rsquo;, etc., the first condition will be satisfied not only if AA + A&rsquo; A&rsquo; + A&rsquo;&rsquo; A&rsquo;&rsquo; + etc., is a minimum (which is our principle) but also if A4 + A&rsquo;4 + A&rsquo;&rsquo;4 + etc., or A6 + A&rsquo;6 + A&rsquo;&rsquo;6 + etc., or in general, if the sum of any of the powers with an even exponent becomes a minimum. But of all these principles ours is the most simple; by the others we should be led into the most complicated calculations.

"I create gods all the time - now I think one might exist" (2008)
Context: So what shall I make of the voice that spoke to me recently as I was scuttling around getting ready for yet another spell on a chat-show sofa?
More accurately, it was a memory of a voice in my head, and it told me that everything was OK and things were happening as they should. For a moment, the world had felt at peace. Where did it come from?
Me, actually — the part of all of us that, in my case, caused me to stand in awe the first time I heard Thomas Tallis's Spem in alium, and the elation I felt on a walk one day last February, when the light of the setting sun turned a ploughed field into shocking pink; I believe it's what Abraham felt on the mountain and Einstein did when it turned out that E=mc2.
It's that moment, that brief epiphany when the universe opens up and shows us something, and in that instant we get just a sense of an order greater than Heaven and, as yet at least, beyond the grasp of Stephen Hawking. It doesn't require worship, but, I think, rewards intelligence, observation and enquiring minds.
I don't think I've found God, but I may have seen where gods come from.

Source: Dialogue Concerning the Two Chief World Systems (1632), p. 322
Context: In the long run my observations have convinced me that some men, reasoning preposterously, first establish some conclusion in their minds which, either because of its being their own or because of their having received it from some person who has their entire confidence, impresses them so deeply that one finds it impossible ever to get it out of their heads. Such arguments in support of their fixed idea as they hit upon themselves or hear set forth by others, no matter how simple and stupid these may be, gain their instant acceptance and applause. On the other hand whatever is brought forward against it, however ingenious and conclusive, they receive with disdain or with hot rage — if indeed it does not make them ill. Beside themselves with passion, some of them would not be backward even about scheming to suppress and silence their adversaries.

Pupils at Sais (1799)
Context: If on the one hand the Scholastics and Alchemists seem to be utterly at variance, and the Eclectics on the other hand quite at one, yet, strictly examined, it is altogether the reverse. The former, in essentials, are indirectly of one opinion; namely, as regards the non-dependence, and infinite character of Meditation, they both set out from the Absolute: whilst the Eclectic and limited sort are essentially at variance; and agree only in what is deduced. The former are infinite but uniform, the latter bounded but multiform; the former have genius, the latter talent; those have Ideas, these have knacks (Handgriffe); those are heads without hands, these are hands without heads. The third stage is for the Artist, who can be at once implement and genius. He finds that that primitive Separation in the absolute Philosophical Activities' (between the Scholastic, and the "rude, intuitive Poet") 'is a deeper-lying Separation in his own Nature; which Separation indicates, by its existence as such, the possibility of being adjusted, of being joined: he finds that, heterogeneous as these Activities are, there is yet a faculty in him of passing from the one to the other, of changing his polarity at will. He discovers in them, therefore, necessary members of his spirit; he observes that both must be united in some common Principle. He infers that Eclecticism is nothing but the imperfect defective employment of this principle.

Source: A Brief History of Time (1988), Ch. 1
Context: Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. As philosopher of science Karl Popper has emphasized, a good theory is characterized by the fact that it makes a number of predictions that could in principle be disproved or falsified by observation. Each time new experiments are observed to agree with the predictions the theory survives, and our confidence in it is increased; but if ever a new observation is found to disagree, we have to abandon or modify the theory.

Conversation on Epictetus and Montaigne
Context: If it is pleasing to observe in nature her desire to paint God in all his works, in which we see some traces of him because they are his images, how much more just is it to consider in the productions of minds the efforts which they make to imitate the essential truth, even in shunning it, and to remark wherein they attain it and wherein they wander from it, as I have endeavored to do in this study.

1830s, The Lyceum Address (1838)
Context: When I so pressingly urge a strict observance of all the laws, let me not be understood as saying there are no bad laws, or that grievances may not arise for the redress of which no legal provisions have been made. I mean to say no such thing. But I do mean to say that although bad laws, if they exist, should be repealed as soon as possible, still, while they continue in force, for the sake of example they should be religiously observed. So also in unprovided cases. If such arise, let proper legal provisions be made for them with the least possible delay, but till then let them, if not too intolerable, be borne with.

Theism and humanism
Context: Romantic love goes far beyond race requirements. From this point of view it is as useless as aesthetic emotion itself. And, like aesthetic emotion of the profounder sort, it is rarely satisfied with the definite, the limited, and the immediate. It ever reaches out towards an unrealised infinity. It cannot rest content with the prose of mere fact. It sees visions and dreams dreams which to an unsympathetic world seem no better than amiable follies. Is it from sources like these—the illusions of love and the enthusiasms of ignorance—that we propose to supplement the world-outlook provided for us by sober sense and scientific observation?
Yet why not? Here we have values which by supposition we are reluctant to lose. Neither scientific observation nor sober sense can preserve them. It is surely permissible to ask what will.

No. 15
On the Interpretation of Nature (1753)
Context: There are three principal means of acquiring knowledge available to us: observation of nature, reflection, and experimentation. Observation collects facts; reflection combines them; experimentation verifies the result of that combination. Our observation of nature must be diligent, our reflection profound, and our experiments exact. We rarely see these three means combined; and for this reason, creative geniuses are not common.

As quoted when he talked about his piano concerto, op.11.
Context: Here you doubtless observe my tendency to do wrong against my will. As something has involuntarily crept into my head through my eyes, I love to indulge it, even though it may be all wrong.

My Day (1935–1962)
Context: I was one of those who was very happy when the original prohibition amendment passed. I thought innocently that a law in this country would automatically be complied with, and my own observation led me to feel rather ardently that the less strong liquor anyone consumed the better it was. During prohibition I observed the law meticulously, but I came gradually to see that laws are only observed with the consent of the individuals concerned and a moral change still depends on the individual and not on the passage of any law. (14 July 1939)

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

"The Priest of Shiga Temple and His Love" in Death in Midsummer, and Other Stories (1966), p. 61.
Context: By means of microscopic observation and astronomical projection the lotus flower can become the foundation for an entire theory of the universe and an agent whereby we may perceive the Truth. And first we must know that each of the petals has eighty-four thousand veins and that each vein gives eighty-four thousand lights.

Teaching as a Subversive Activity (1969)
Context: In order to understand what kind of behaviors classrooms promote, one must become accustomed to observing what, in fact, students actually do in them. What students do in a classroom is what they learn (as Dewey would say), and what they learn to do is the classroom's message (as McLuhan would say). Now, what is it that students do in the classroom? Well, mostly they sit and listen to the teacher. Mostly, they are required to believe in authorities, or at least pretend to such belief when they take tests. Mostly they are required to remember. They are almost never required to make observations, formulate definitions, or perform any intellectual operations that go beyond repeating what someone else says is true. They are rarely encouraged to ask substantive questions, although they are permitted to ask about administrative and technical details. (How long should the paper be? Does spelling count? When is the assignment due?) It is practically unheard of for students to play any role in determining what problems are worth studying or what procedures of inquiry ought to be used. Examine the types of questions teachers ask in classrooms, and you will find that most of them are what might technically be called "convergent questions," but what might more simply be called "Guess what I am thinking " questions.

Author, Third Day. Change of Position<!--p.153 [190]-->
Dialogues and Mathematical Demonstrations Concerning Two New Sciences (1638)
Context: My purpose is to set forth a very new science dealing with a very ancient subject. There is, in nature, perhaps nothing older than motion, concerning which the books written by philosophers are neither few nor small; nevertheless I have discovered by experiment some properties of it which are worth knowing and which have not hitherto been either observed or demonstrated. Some superficial observations have been made, as, for instance, that the free motion [naturalem motum] of a heavy falling body is continuously accelerated; but to just what extent this acceleration occurs has not yet been announced; for so far as I know, no one has yet pointed out that the distances traversed, during equal intervals of time, by a body falling from rest, stand to one another in the same ratio as the odd numbers beginning with unity.

No. 16 http://www.constitution.org/fed/federa16.htm : The Insufficiency of the Present Confederation to Preserve the Union
The Federalist Papers (1787–1788)
Context: When the sword is once drawn, the passions of men observe no bounds of moderation. The suggestions of wounded pride, the instigations of irritated resentment, would be apt to carry the States against which the arms of the Union were exerted, to any extremes necessary to avenge the affront or to avoid the disgrace of submission. The first war of this kind would probably terminate in a dissolution of the Union.

"Passages from the life of a philosopher", Appendix: Miracle. Note (A)
Passages from the Life of a Philosopher (1864)
Context: It has always occurred to my mind that many difficulties touching Miracles might be reconciled, if men would only take the trouble to agree upon the nature of the phenomenon which they call Miracle. That writers do not always mean the same thing when treating of miracles is perfectly clear; because what may appear a miracle to the unlearned is to the better instructed only an effect produced by some unknown law hitherto unobserved. So that the idea of miracle is in some respect dependent upon the opinion of man. Much of this confusion has arisen from the definition of Miracle given in Hume's celebrated Essay, namely, that it is the "violation of a law of nature." Now a miracle is not necessarily a violation of any law of nature, and it involves no physical absurdity. As Brown well observes, "the laws of nature surely are not violated when a new antecedent is followed by a new consequent; they are violated only when the antecedent, being exactly the same, a different consequent is the result;" so that a miracle has nothing in its nature inconsistent with our belief of the uniformity of nature. All that we see in a miracle is an effect which is new to our observation, and whose cause is concealed. The cause may be beyond the sphere of our observation, and would be thus beyond the familiar sphere of nature; but this does not make the event a violation of any law of nature. The limits of man's observation lie within very narrow boundaries, and it would be arrogance to suppose that the reach of man's power is to form the limits of the natural world. The universe offers daily proof of the existence of power of which we know nothing, but whose mighty agency nevertheless manifestly appears in the most familiar works of creation. And shall we deny the existence of this mighty energy simply because it manifests itself in delegated and feeble subordination to God's omnipotence?

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 26-27

Source: 1860s, Thanksgiving Proclamation (1863)
Context: I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens. And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquility and Union.

Source: Lectures on Quantum Mechanics (2012, 2nd ed. 2015), Ch. 1: Historical Introduction

1978

Revelation, when applied to religion, means something communicated immediately from God to man.
No one will deny or dispute the power of the Almighty to make such a communication, if he pleases. But admitting, for the sake of a case, that something has been revealed to a certain person, and not revealed to any other person, it is revelation to that person only. When he tells it to a second person, a second to a third, a third to a fourth, and so on, it ceases to be a revelation to all those persons. It is revelation to the first person only, and hearsay to every other, and consequently they are not obliged to believe it.
When Moses told the children of Israel that he received the two tables of the commandments from the hands of God, they were not obliged to believe him, because they had no other authority for it than his telling them so; and I have no other authority for it than some historian telling me so. The commandments carry no internal evidence of divinity with them; they contain some good moral precepts, such as any man qualified to be a lawgiver, or a legislator, could produce himself, without having recourse to supernatural intervention.
When I am told that the Koran was written in Heaven, and brought to Mahomet by an angel, the account comes too near the same kind of hearsay evidence and second-hand authority as the former. I did not see the angel myself, and, therefore, I have a right not to believe it.
When also I am told that a woman called the Virgin Mary, said, or gave out, that she was with child without any cohabitation with a man, and that her betrothed husband, Joseph, said that an angel told him so, I have a right to believe them or not: such a circumstance required a much stronger evidence than their bare word for it; but we have not even this — for neither Joseph nor Mary wrote any such matter themselves; it is only reported by others that they said so — it is hearsay upon hearsay, and I do not choose to rest my belief upon such evidence.
1790s, The Age of Reason, Part I (1794)

“Our Nation, A Product of Christianity,” Springfield Republican, 1884, editorial.
1880s

Glimpses of World History (1949)

A Means for Furthering Peace (1905)

W. Allen Wallis (1952) at the University of Chicago while honoring Fisher with the Honorary degree of Doctor of Science; cited in: George E. P. Box (1976) " Science and Statistics http://www-sop.inria.fr/members/Ian.Jermyn/philosophy/writings/Boxonmaths.pdf" Journal of the American Statistical Association, Vol. 71, No. 356. (Dec., 1976), pp. 791-799.

"The Meaning of Human Requirements"
Source: Economic and Philosophic Manuscripts of 1844, p.99-100,The Marx-Engels Reader

Proclus, Timaeus, Vol. 1, 121.8-11 (Diehl); quoted in Morris R. Cohen and I. E. Drabkin, A Sourcebook in Greek Science (1948), 383.
About

Statements made by Fr. Jesus Rodriguez in an interview with Memory and Justice Chile Organisation on June 19, 2003. http://www.memoriayjusticia.cl/english/en_focus-llido.html#A%20Priest.

Letter to Lambertus Grunnius (August 1516), published in Life and Letters of Erasmus : Lectures delivered at Oxford 1893-4 (1894) http://books.google.com/books?id=ussXAAAAMAAJ&pg=PA180&lpg=PA180&dq=%22is+no+discipline+and+which+are+worse+than+brothels%22&source=bl&ots=PnJjrkSLNB&sig=JPY0PhTf2YgYwJlf3uH2eTvCJeA&hl=en&ei=BGwXTNqTA5XANu6_pJ8L&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBIQ6AEwAA#v=onepage&q=%22is%20no%20discipline%20and%20which%20are%20worse%20than%20brothels%22&f=false edited by James Anthony Froude, p. 180

Reputedly from the original minutes of the Philadelphia committee of citizens sent to meet with President Jackson (February 1834), according to Andrew Jackson and the Bank of the United States (1928) by Stan V. Henkels as published by his son Stan V. Henkels Jr. - online PDF http://kenhirsch.net/money/AndrewJacksonAndTheBankHenkels.pdf. John Carney at Business Insider https://www.businessinsider.com/sorry-andrew-jackson-probably-never-said-that-den-of-theives-quote-2010-1 has disputed its authenticity alleging Henkels made unreliable claims about historical documents.
A different version of this quote is provided by Henkels in a 1912 copy of Publisher's Weekly https://books.google.com/books?id=IyYzAQAAMAAJ&newbks=1&newbks_redir=0&printsec=frontcover#v=onepage&q&f=false (p. 2039).
Disputed

Source: The German Ideology (1845-1846), Vol. I, Part 1, [The Materialist Conception of History].

real, active men, as they are conditioned by a definite development of their productive forces and of the intercourse corresponding to these, up to its furthest forms. Consciousness can never be anything else than conscious existence, and the existence of men is their actual life-process. If in all ideology men and their circumstances appear upside down as in a camera obscura, this phenomenon arises just as much from their historical life-process as the inversion of objects on the retina does from their physical life-process.
Source: The German Ideology (1845-1846)

Magic And Mystery In Tibet

XIX, 24
The City of God (early 400s)

2021

2 quotes in Monet's letter to Frédéric Bazille from Honfleur, July 15, 1864; as cited in Mary M. Gedo (2013) Psychoanalytic Perspectives on Art. p. 114-15 / p. 60
1860s

Source: The Golden Lily

Source: Atlas Shrugged

Source: Clockwork Angel

Source: Art in Nature

Source: In Search of Our Mothers' Gardens: Womanist Prose

Source: The Tent

Source: The Ring of Solomon

Variant: If I'd observed all the rules, I'd never have got anywhere.

Source: City of Heavenly Fire

Source: Jonathan Strange & Mr Norrell

Source: The Money Game

Source: Variable Star

Source: God Emperor of Dune

Source: Everything That Rises Must Converge: Stories

Source: Is Everyone Hanging Out Without Me?

Source: What Really Happened in Peru

Source: Darkly Dreaming Dexter

Source: Letters to a Young Conservative

Source: Suddenly You

Source: Far from the Madding Crowd

Source: Change: Realizing Your Greatest Potential

Source: Percy Jackson's Greek Gods

Source: Froi of the Exiles

Source: The Soldiers of Halla

Source: NOS4A2

The Manly Wisdom of Will Rogers (2001)
Variant: There are three kinds of men. The one that learns by reading. The few who learn by observation. The rest of them have to pee on the electric fence for themselves.

Source: The Titan's Curse

Source: Dune

Part 6 “Morning Walker”, chapter 34 (p. 394)
Source: The Scar (2002)

Source: Family of Light: Pleiadian Tales and Lessons in Living

Source: Thinking, Fast and Slow

Source: God Emperor of Dune

Source: Characteristics: In the Manner of Rochefoucault's Maxims

Source: Quoted, The Crack-Up (1936)
Context: Before I go on with this short history, let me make a general observation – the test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function.
One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise. This philosophy fitted on to my early adult life, when I saw the improbable, the implausible, often the "impossible," come true.

Source: The Secret of the Old Clock

Source: Into Thin Air