Quotes about originality
page 12

“Justice Antonin Scalia fundamentally changed the way the Supreme Court interpreted both statutes and the Constitution. In both contexts, his focus on text and its original public meaning often translated into more limited criminal prohibitions and broader constitutional protections for defendants. ‎As to statutes, Justice Scalia refocused the court’s attention on the text of the laws Congress enacted. Although he may not have succeeded in getting the court to forswear even looking at legislative history, he did persuade his colleagues to start — and very often end — the analysis with the text. In the criminal context, he limited terms like extortion and property to their common law core and found the residual clause of the Armed Career Criminal Act as unconstitutionally vague as “the phrase ‘fire-engine red, light pink, maroon, navy blue, or colors that otherwise involve shades of red.” When it came to interpreting the Constitution, he likewise put the text first and emphasized that the terms must be understood in light of their original public meaning. He believed that the words should be understood the way the framers used them. This did not mean that constitutional protections were frozen in time.”

In Scalia, criminal defendants have lost a great defender: Paul Clement https://www.usatoday.com/story/opinion/2016/02/19/scalia-funeral-constitution-defendants-jury-paul-clement-column/80575460/ (February 19, 2016)

Martin Heidegger photo
Dallin H. Oaks photo

“I submit that religious values and political realities are so inter-linked in the origin and perpetuation of this nation that we cannot lose the influence of religion in our public life without seriously jeopardizing our freedoms.”

Dallin H. Oaks (1932) Apostle of the LDs Church

" Dallin H Oaks - Religious Liberty's Canterbury Medal http://www.deseretnews.com/topics/561/Dallin-H-Oaks.html", Becket Fund for Religious Liberty Statement

Jean de La Bruyère photo

“With Diophantus the history of Greek arithmetic comes to an end. No original work, that we know of, was done afterwards.”

James Gow (scholar) (1854–1923) scholar

p, 125
A Short History of Greek Mathematics (1884)

Hugh Macmillan, Baron Macmillan photo
Edward O. Wilson photo
Franz Rosenzweig photo
Margaret Mead photo

“In contrast to our own social environment which brings out different aspects of human nature and often demonstrated that behavior which occurs almost invariably in individuals within our society is nevertheless due not to original nature but to social environment; and a homogeneous and simple development of the individual may be studied.”

Margaret Mead (1901–1978) American anthropologist

Source: 1930s, Growing Up in New Guinea (1930), p. 281, as cited in: Lenora Foerstel, Angela Gilliam (1994) Confronting Margaret Mead: Scholarship, Empire, and the South Pacific. p. 84

Anton Mauve photo

“Just follow the lead of the Dutch seventeenth-century master-painters, we have to look at the country around us in the way the old masters did. (translation from original Dutch, Fons Heijnsbroek, 2018)”

Anton Mauve (1838–1888) Dutch painter (1838–1888)

(version in original Dutch / origineel citaat van Anton Mauve, in het Nederlands:) Neem toch een voorbeeld aan de Hollandse zeventiende-eeuwse meesters, we moeten kijken naar het land om ons heen zoals de oude meesters dat deden.
as cited in Anton Mauve en de Haagse School, S.F.M. de Bodt, in 'Openbaar Kunstbezit', Den Haag, 1997b, p. 30
undated quotes

Robert A. Heinlein photo
Ernesto Grassi photo
El Lissitsky photo
Edward O. Wilson photo
Joshua Reynolds photo
Vanna Bonta photo

“The etymological root of the word, sex, which originated around 1350 from the Middle English, sexus, means to divide.”

Vanna Bonta (1958–2014) Italian-American writer, poet, inventor, actress, voice artist (1958-2014)

Vanna Bonta Talks Sex in Space (Interview - Femail magazine)

Aldo Leopold photo
Lois Duncan photo
Conrad Black photo
Matthijs Maris photo

“Thijs, Thijs, you came to a people [of Paris], when they were doing well, now you must help them, when they are in distress. (translation from original Dutch, Fons Heijnsbroek, 2018)”

Matthijs Maris (1839–1917) Dutch painter

version in original Dutch / citaat van J. H. Weissenbruch, in het Nederlands: Thijs, Thijs, je bent bij een volk gekomen [in Parijs], toen het hun goed ging, nou mot je ze ook helpen nou ze in nood zitten.
Quote of Matthijs in his letter to Fidolin Becker, from Paris 1870-71; as cited by Haverkorn v. R. in Onze Kunst, 1918 - 2. p. 122 and beyond
Thijs registered with the National Guard, to defend the Paris' people against the Germans. Later Thijs told however he never loaded his rifle, he was only guarding. Later he got a lot of sympathy for pacifism.

Adam Smith photo

“The annual labour of every nation is the fund which originally supplies it with all the necessaries and conveniences of life which it annually consumes.”

Adam Smith (1723–1790) Scottish moral philosopher and political economist

Introduction and Plan of the Work, p. 1.
(1776)

Eric Hoffer photo
George William Curtis photo

“That is to say, within less than twenty years after the Constitution was formed, and in obedience to that general opinion of the time which condemned slavery as a sin in morals and a blunder in economy, eight of the States had abolished it by law — four of them having already done so when the instrument was framed; and Mr. Douglas might as justly quote the fact that there were slaves in New York up to 1827 as proof that the public opinion of the State sanctioned slavery, as to try to make an argument of the fact that there were slave laws upon the statute-books of the original States. He forgets that there was not in all the colonial legislation of America one single law which recognized the rightfulness of slavery in the abstract; that in 1774 Virginia stigmatized the slave-trade as 'wicked, cruel, and unnatural'; that in the same year Congress protested against it 'under the sacred ties of virtue, honor, and love of country'; that in 1775 the same Congress denied that God intended one man to own another as a slave; that the new Discipline of the Methodist Church, in 1784, and the Pastoral Letter of the Presbyterian Church, in 1788, denounced slavery; that abolition societies existed in slave States, and that it was hardly the interest even of the cotton-growing States, where it took a slave a day to clean a pound of cotton, to uphold the system. Mr. Douglas incessantly forgets to tell us that Jefferson, in his address to the Virginia Legislature of 1774, says that 'the abolition of domestic slavery is the greatest object of desire in these colonies, where it was unhappily introduced in their infant state'; and while he constantly remembers to remind us that the Jeffersonian prohibition of slavery in the territories was lost in 1784, he forgets to add that it was lost, not by a majority of votes — for there were sixteen in its favor to seven against it — but because the sixteen votes did not represent two thirds of the States; and he also incessantly forgets to tell us that this Jeffersonian prohibition was restored by the Congress of 1785, and erected into the famous Northwest Ordinance of 1787, which was re-enacted by the first Congress of the United States and approved by the first President.”

George William Curtis (1824–1892) American writer

1850s, The Present Aspect of the Slavery Question (1859)

William John Macquorn Rankine photo
Willem Roelofs photo

“I certainly believe that the simple landscape which seems less impressive is the nature that is most proper to paint. (translation from original Dutch: Fons Heijnsbroek)”

Willem Roelofs (1822–1897) Dutch painter and entomologist (1822-1897)

(original Dutch: citaat van Willem Roelofs, in het Nederlands:) Ik geloof beslist dat de natuur die het meest geschikt is om na te schilderen, het eenvoudige landschap is dat weinig indrukwekkend lijkt.
as cited in Zó Hollands - Het Hollandse landschap in de Nederlandse kunst sinds 1850, Antoon Erftemeijer https://www.franshalsmuseum.nl/wp-content/uploads/2017/12/zohollands_eindversie_def_1.pdf; Frans Hals museum | De Hallen, Haarlem 2011, p. 16 – note 2
undated quotes

Xu Yuanchong photo
Alan Guth photo
Dianne Feinstein photo
Frederick Douglass photo

“What he wanted was to make his proclamation as effective as possible in the event of such a peace. He said, in a regretful tone, 'The slaves are not coming so rapidly and so numerously to us as I had hoped'. I replied that the slaveholders knew how to keep such things from their slaves, and probably very few knew of his proclamation. 'Well', he said, 'I want you to set about devising some means of making them acquainted with it, and for bringing them into our lines'. He spoke with great earnestness and much solicitude, and seemed troubled by the attitude of Mr. Greeley, and the growing impatience there was being manifested through the North at the war. He said he was being accused of protracting the war beyond its legitimate object, and of failing to make peace when he might have done so to advantage. He was afraid of what might come of all these complaints, but was persuaded that no solid and lasting peace could come short of absolute submission on the part of the rebels, and he was not for giving them rest by futile conferences at Niagara Falls, or elsewhere, with unauthorized persons. He saw the danger of premature peace, and, like a thoughtful and sagacious man as he was, he wished to provide means of rendering such consummation as harmless as possible. I was the more impressed by this benevolent consideration because he before said, in answer to the peace clamor, that his object was to save the Union, and to do so with or without slavery. What he said on this day showed a deeper moral conviction against slavery than I had ever seen before in anything spoken or written by him. I listened with the deepest interest and profoundest satisfaction, and, at his suggestion, agreed to undertake the organizing a band of scouts, composed of colored men, whose business should be somewhat after the original plan of John Brown, to go into the rebel States, beyond the lines of our armies, and carry the news of emancipation, and urge the slaves to come within our boundaries.”

Frederick Douglass (1818–1895) American social reformer, orator, writer and statesman

Source: 1880s, Life and Times of Frederick Douglass (1881), pp. 434–435.

Stanley Baldwin photo
George Long photo
Thomas Jefferson photo
George Holmes Howison photo
James Jeans photo
William Peter Blatty photo
Georg Christoph Lichtenberg photo

“The noble simplicity in the works of nature only too often originates in the noble shortsightedness of him who observes it.”

Georg Christoph Lichtenberg (1742–1799) German scientist, satirist

H 1
Aphorisms (1765-1799), Notebook H (1784-1788)

Alfred Russel Wallace photo

“On the question of the "origin of species" Mr. Haughton enlarges considerably; but his chief arguments are reduced to the setting-up of "three unwarrantable assumptions," which he imputes to the Lamarckians and Darwinians, and then, to use his own words, "brings to the ground like a child's house of cards." The first of these is "the indefinite variation of species continuously in the one direction." Now this is certainly never assumed by Mr. Darwin, whose argument is mainly grounded on the fact that variations occur in every direction. This is so obvious that it hardly needs insisting on. In every large family there is almost always one child taller, one darker, one thinner than the rest; one will have a larger nose, another a larger eye: they vary morally as well; some are more poetical, others more morose; one has a genius for numbers, another for painting. It is the same in animals: the puppies, or kittens, or rabbits of one litter differ in many ways from each other - in colour, in size, in disposition; so that, though they do not "vary continuously in one direction," they do vary continuously in many directions; and thus there is always material for natural selection to act upon in some direction that may be advantageous. […] I will only, in conclusion, quote from it a short paragraph which contains an important truth, but which may very fairly be applied in other quarters than those for which the author intended it: - "No progress in natural science is possible as long as men will take their rude guesses at truth for facts, and substitute the fancies of their imagination for the sober rules of reasoning."”

Alfred Russel Wallace (1823–1913) British naturalist, explorer, geographer, anthropologist and biologist

"Remarks on the Rev. S. Haughton's Paper on the Bee's Cell, And on the Origin of Species" (1863).

Miguel de Unamuno photo
Murray N. Rothbard photo
Paul Davies photo
Georgy Zhukov photo
Francis Bacon photo
Nathanael Greene photo
George Dantzig photo
Richard Dawkins photo
Waheeda Rehman photo
Chris Cornell photo
Enoch Powell photo
Calvin Coolidge photo

“It has been in accordance with these principles that we have made generous settlements of our foreign debts. The little sentiment of "live and let live" expresses a great truth. It has been thought wise to extend the payment of our debts over a long period of years, with a very low rate of interest, in order to relieve foreign peoples of the burden of economic pressure beyond their capacity to bear. An adjustment has now been made of all these major obligations, and they have all but one been mutually ratified. The moral principle of the payment of international debts has been preserved. Every dollar that we have advanced to these countries they have promised to repay with some interest. Our National Treasury is not in the banking business. We did not make these loans as a banking enterprise. We made them to a very large extent as an incident to the prosecution of the war. We have not sought to adjust them on a purely banking basis. We have taken into consideration all the circumstances and the elements that attended the original transaction and all the results that will probably flow from their settlement. They have been liquidated on this broad moral and humanitarian basis. We believe that the adjustments which have been made will be mutually beneficial to the trade relations of the countries involved and that out of these economic benefits there will be derived additional guaranties to the stability and peace of the world.”

Calvin Coolidge (1872–1933) American politician, 30th president of the United States (in office from 1923 to 1929)

1920s, Ways to Peace (1926)

Ayaan Hirsi Ali photo
Calvin Coolidge photo
Bernhard Riemann photo

“Let us imagine that from any given point the system of shortest lines going out from it is constructed; the position of an arbitrary point may then be determined by the initial direction of the geodesic in which it lies, and by its distance measured along that line from the origin. It can therefore be expressed in terms of the ratios dx0 of the quantities dx in this geodesic, and of the length s of this line. …the square of the line-element is \sum (dx)^2 for infinitesimal values of the x, but the term of next order in it is equal to a homogeneous function of the second order… an infinitesimal, therefore, of the fourth order; so that we obtain a finite quantity on dividing this by the square of the infinitesimal triangle, whose vertices are (0,0,0,…), (x1, x2, x3,…), (dx1, dx2, dx3,…). This quantity retains the same value so long as… the two geodesics from 0 to x and from 0 to dx remain in the same surface-element; it depends therefore only on place and direction. It is obviously zero when the manifold represented is flat, i. e., when the squared line-element is reducible to \sum (dx)^2, and may therefore be regarded as the measure of the deviation of the manifoldness from flatness at the given point in the given surface-direction. Multiplied by -¾ it becomes equal to the quantity which Privy Councillor Gauss has called the total curvature of a surface. …The measure-relations of a manifoldness in which the line-element is the square root of a quadric differential may be expressed in a manner wholly independent of the choice of independent variables. A method entirely similar may for this purpose be applied also to the manifoldness in which the line-element has a less simple expression, e. g., the fourth root of a quartic differential. In this case the line-element, generally speaking, is no longer reducible to the form of the square root of a sum of squares, and therefore the deviation from flatness in the squared line-element is an infinitesimal of the second order, while in those manifoldnesses it was of the fourth order. This property of the last-named continua may thus be called flatness of the smallest parts. The most important property of these continua for our present purpose, for whose sake alone they are here investigated, is that the relations of the twofold ones may be geometrically represented by surfaces, and of the morefold ones may be reduced to those of the surfaces included in them…”

Bernhard Riemann (1826–1866) German mathematician

On the Hypotheses which lie at the Bases of Geometry (1873)

Ishirō Honda photo
Alain de Botton photo

“He was reminded of a Dutch book whose moral he often returned to: De Schoonheid van hoogspanningslijnen in het Hollandse landschap, written by a couple of academics in Rotterdam University, Anne Kieke Backer and Arij de Boode. The Beauty of Electricity Pylons in the Dutch Landscape was a defence of the contribution of transmission engineering to the visual appeal of Holland, referencing the often ignored grandeur of the towers on their march from power stations to cities. Its particular interest for Ian, however, lay in its thesis about the history of the Dutch relationship to windmills, for it emphasised that these early industrial objects had originally been felt to have all the pylons’ threateningly alien qualities, rather than the air of enchantment and playfulness now routinely associated with them. They had been denounced from pulpits and occasionally burnt to the ground by suspicious villagers. The re-evaluation of the windmills had in large part been the work of the great painters of the Dutch Golden Age, who, moved by their country’s dependence on the rotating utilitarian objects, gave them pride of place in their canvases, taking care to throw their finest aspect into relief, like their resilience during storms and the glint of their sails in the late afternoon sun. … It would perhaps be left to artists of our own day to teach us to discern the virtues of the furniture of contemporary technology.”

Alain de Botton (1969) Swiss writer

Source: The Pleasures and Sorrows of Work (2009), p. 212.

Charles Grey, 2nd Earl Grey photo
Roberto Mangabeira Unger photo

“Obama’s manner in dealing with other people and acting in the world fully exemplifies the cheerful impersonal friendliness—the middle distance—that marks American sociability. (Now allow me to speak as a critic. Remember Madame de Staël’s meetings that deprive us of solitude without affording us company? Or Schopenhauer’s porcupines, who shift restlessly from getting cold at a distance to prickling one another at close quarters, until they settle into some acceptable compromise position?) The cheerful impersonal friendliness serves to mask recesses of loneliness and secretiveness in the American character, and no less with Obama than with anyone else. He is enigmatic—and seemed so as much then as now—in a characteristically American way…. Moreover, he excelled at the style of sociability that is most prized in the American professional and business class and serves as the supreme object of education in the top prep schools: how to cooperate with your peers by casting on them a spell of charismatic seduction, which you nevertheless disguise under a veneer of self-depreciation and informality. Obama did not master this style in prep school, but he became a virtuoso at it nevertheless, as the condition of preferment in American society that it is. As often happens, the outsider turned out to be better at it than the vast majority of the insiders…. Together with the meritocratic educational achievements, the mastery of the preferred social style turns Obama into what is, in a sense, the first American elite president—that is the first who talks and acts as a member of the American elite—since John Kennedy …. Obama's mixed race, his apparent and assumed blackness, his non-elite class origins and lack of inherited money, his Third-World childhood experiences—all this creates the distance of the outsider, while the achieved elite character makes the distance seem less threatening.”

Roberto Mangabeira Unger (1947) Brazilian philosopher and politician

Quoted in David Remnick, The Bridgeː The Life and Rise of Barack Obama (2010), p. 185-6
On Barack Obama

Anne Louise Germaine de Staël photo
Stephen Harper photo
Ethan Allen photo
Stuart A. Umpleby photo
Carl Ludwig Siegel photo
Susan Sontag photo

“Since it is hardly likely that contemporary critics seriously mean to bar prose narratives that are unrealistic from the domain of literature, one suspects that a special standard is being applied to sexual themes. … There is nothing conclusive in the well-known fact that most men and women fall short of the sexual prowess that people in pornography are represented as enjoying; that the size of organs, number and duration of orgasms, variety and feasibility of sexual powers, and amount of sexual energy all seem grossly exaggerated. Yes, and the spaceships and the teeming planets depicted in science-fiction novels don’t exist either. The fact that the site of narrative is an ideal topos disqualifies neither pornography or science-fiction from being literature. … The materials of the pornographic books that count as literature are, precisely, one of the extreme forms of human consciousness. Undoubtedly, many people would agree that the sexually obsessed consciousness can, in principle, enter into literature as an art form. … But then they usually add a rider to the agreement which effectively nullifies it. They require that the author have the proper “distance” from his obsessions for their rendering to count as literature. Such a standard is sheer hypocrisy, revealing one again that the values commonly applied to pornography are, in the end, those belonging to psychiatry and social affairs rather than to art. (Since Christianity upped that ante and concentrated on sexual behavior as the root of virtue, everything pertaining to sex has been a “special case” in our culture, evoking particularly inconsistent attitudes.) Van Gogh’s paintings retain their status as art even if it seems his manner of painting owed less to a conscious choice of representational means than to his being deranged and actually seeing reality the way he painted it. … What makes a work of pornography part of the history of art rather than of trash is not distance, the superimposition of a consciousness more conformable to that of ordinary reality upon the “deranged consciousness” of the erotically obsessed. Rather, it is the originality, thoroughness, authenticity, and power of that deranged consciousness itself, as incarnated in a work.”

“The Pornographic Imagination,” pp. 45-47
Styles of Radical Will (1966)

Hans von Bülow photo
Carl Friedrich Gauss photo
Gancho Tsenov photo
Robert G. Ingersoll photo
Hugh Blair photo
Andreas Schelfhout photo

“.. when the terrible storm and high flood of water raged most fearfully, I went to Schevelinge…. sea and sky seemed to be one [undivided] element; at the height where I stood - because the sea had already washed away dunes and stood up to the village – the view was horrible; the wailing of the inhabitants awful. - when arriving home, I immediately put a sketch of all this on paper - but that sketch represented so little of what I had seen on the spot itself…. [where] no part turned up itself of which I could make a sketch…. [so it] will be necessary for me to return to Scheveningen again and to outline those places where the water has raged most violently.. (translation from original Dutch: Fons Heijnsbroek)”

Andreas Schelfhout (1787–1870) Dutch painter, etcher and lithographer

(original Dutch, citaat van Schelfhout, uit zijn brief:) ..toen den verschrikkelijke storm en hogen watervloed allerverschrikkelijkst woede, begaf ik mij naar Schevelinge [=Scheveningen].. ..zee en lucht scheene een element te zijn; op de hoogte waar ik stond, want de zee had reeds duinen weggespoeld en stond tot aan het dorp, was het gezigt verschrikkelijk; het gejammer der bewoners akelig. - bij mijne thuiskomst heb ik echter dadelijk een schets daarvan op papier gebragt - doch die schets voldoet zo weinig, aan het geen men terplaatse zelve zag.. ..[waar] geen partij zig op deed waar van eigenlijk een tekening te maken was.. ..[dus] zal het nodig zijn dat ik [mij] nog een andere maal naar Scheveningen begeeft en die punten waar het water het meest gewoeld heeft afteschetsen..
Quote of Schelfhout in his letter to , 10 Feb. 1825; the original letter is in the collection of the Koninklijke Bibliotheek, Den Haag, inv. Nr: 133 C12, nr. 4

Irving Kristol photo
Alberto Manguel photo
Thomas Henry Huxley photo
Will Eisner photo
Martin Buber photo
Herbert Spencer photo

“What is essential to the idea of a slave? We primarily think of him as one who is owned by another. To be more than nominal, however, the ownership must be shown by control of the slave's actions — a control which is habitually for the benefit of the controller. That which fundamentally distinguishes the slave is that he labours under coercion to satisfy another's desires. The relation admits of sundry gradations. Remembering that originally the slave is a prisoner whose life is at the mercy of his captor, it suffices here to note that there is a harsh form of slavery in which, treated as an animal, he has to expend his entire effort for his owner's advantage. Under a system less harsh, though occupied chiefly in working for his owner, he is allowed a short time in which to work for himself, and some ground on which to grow extra food. A further amelioration gives him power to sell the produce of his plot and keep the proceeds. Then we come to the still more moderated form which commonly arises where, having been a free man working on his own land, conquest turns him into what we distinguish as a serf; and he has to give to his owner each year a fixed amount of labour or produce, or both: retaining the rest himself. Finally, in some cases, as in Russia before serfdom was abolished, he is allowed to leave his owner's estate and work or trade for himself elsewhere, under the condition that he shall pay an annual sum. What is it which, in these cases, leads us to qualify our conception of the slavery as more or less severe? Evidently the greater or smaller extent to which effort is compulsorily expended for the benefit of another instead of for self-benefit. If all the slave's labour is for his owner the slavery is heavy, and if but little it is light. Take now a further step. Suppose an owner dies, and his estate with its slaves comes into the hands of trustees; or suppose the estate and everything on it to be bought by a company; is the condition of the slave any the better if the amount of his compulsory labour remains the same? Suppose that for a company we substitute the community; does it make any difference to the slave if the time he has to work for others is as great, and the time left for himself is as small, as before? The essential question is—How much is he compelled to labour for other benefit than his own, and how much can he labour for his own benefit? The degree of his slavery varies according to the ratio between that which he is forced to yield up and that which he is allowed to retain; and it matters not whether his master is a single person or a society. If, without option, he has to labour for the society, and receives from the general stock such portion as the society awards him, he becomes a slave to the society.”

Herbert Spencer (1820–1903) English philosopher, biologist, sociologist, and prominent classical liberal political theorist

The Man versus the State (1884), The Coming Slavery

Francis Heylighen photo
Will Eisner photo
Charles Sanders Peirce photo
Will Eisner photo

“This patchwork of largely fictional works makes the Protocols an incoherent text that easily reveals its fabricated origins. It is hardly credible, if not in a roman feuilleton or in a grand opera, that the “bad guys” should express their evil plans in such a frank and unashamed manner, that they should declare, as the Elders of Zion do, that they have “boundless ambition, a ravenous greed, a merciless desire for revenge and an intended hatred.” If at first the Protocols was taken seriously, it is because it was presented as a shocking revelation, and by sources all in all trustworthy. But what seems incredible is how this fake arose from its own ashes each time someone proved that it was, beyond all doubt, a fake. This is when the “novel of the Protocols” truly starts to sound like fiction. Following the article that appeared in 1921 in the Times of London revealing that the Protocols was plagiarized, as well as every other time some authoritative source confirmed the spurious nature of the Protocols, there was someone else who published it again claiming its authenticity. And the story continues unabated on the Internet today. It is as if, after Copernicus, Galileo, and Kepler, one were to continue publishing textbooks claiming that the sun travels around the earth.
How can one explain resilience against all evidence, and the perverse appeal that this book continues to exercise? The answer can be found in the works of Nesta Webster, an antisemetic author who spent her life supporting this account of the Jewish plot. In her Secret Societies and Subversive Movements, she seems well informed and knows the whole story as Eisner narrates it here, but this is her conclusion:
The only opinion I have committed myself is that, whether genuine or not, the Protocols represent the programme of a world revolution, and that in view of their prophetic nature and of their extraordinary resemblance to the protocols of certain secret societies of the past, they were either the work of some such society or of someone profoundly versed in the lore of secret society who was able to reproduce their ideas and phraseology.
Her reasoning is flawless: “since the Protocols say what I said in my story, they confirm it,” or: “the Protocols confirm the story that I derived from them, and are therefore authentic.” Better still: “the Protocols could be fake, but they say exactly what the Jews think, and must therefore be considered authentic.””

Will Eisner (1917–2005) American cartoonist

In other words, it is not the Protocols that produce antisemetism, it is people’s profound need to single out an Enemy that leads them to believe in the Protocols.
I believe that-in spite of this courageous, not comic but tragic book by Will Eisner- the story is hardly over. Yet is is a story very much worth telling, for one must fight the Big Lie and the hatred it spawns.
Umberto Eco, Milan Italy December 2004 translated by Allesandra Bastagli, p. vi-vii
The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005)

Dugald Stewart photo

“The Christian belief in heaven originated after the death of Jesus with the idea that he had been taken up into heaven or exalted to the right hand of God.”

Albert Nolan (1934) South African priest and activist

Source: Jesus Before Christianity: The Gospel of Liberation (1976), p. 46.

“The clearsighted eye turns the light back
to see its own Original Nature…”

Frederick Franck (1909–2006) Dutch painter

Source: Echoes from the Bottomless Well (1985), p. 38

Kwame Nkrumah photo

“I was introduced to the great philosophical systems of the past to which the Western universities have given their blessing, arranging and classifying them with the delicate care lavished on museum pieces. When once these systems were so handled, it was natural that they should be regarded as monuments of human intellection. And monuments, because they mark achievements at their particular point in history, soon become conservative in the impression which they make on posterity. I was introduced to Plato, Aristotle, Descartes, Kant, Hegel, Schopenhauer, Nietzsche, Marx and other immortals, to whom I should like to refer as the university philosophers. But these titans were expounded in such a way that a student from a colony could easily find his breast agitated by Conflicting attitudes. These attitudes can have effects which spread out over a whole society, should such a student finally pursue a political life. A colonial student does not by origin belong to the intellectual history in which the university philosophers are such impressive landmarks. The colonial student can be so seduced by these attempts to give a philosophical account of the universe, that surrenders his whole personality to them. When he does this, he loses sight of the fundamental social fact that he is a colonial subject. In this way, he omits to draw from his education and from the concern displayed by the great philosophers for human problems, anything which he might relate to the very real problem of colonial domination, which, as it happens, conditions the immediate life of every colonized African. With single-minded devotion, the colonial student meanders through the intricacies of the philosophical systems. And yet these systems did aim at providing a philosophical account ofthe world in the circumstances and conditions of their time. For even philosophical systems are facts of history. By the time, however, that they come to be accepted in the universities for exposition, they have lost the vital power which they had at their first statement, they have shed their dynamism and polemic reference. This is a result of the academic treatment which they are given. The academic treatment is the result of an attitude to philosophical systems as though there was nothing to them hut statements standing in logical relation to one another. This defective approach to scholarship was suffered hy different categories of colonial student. Many of them had heen handpicked and, so to say, carried certificates ofworthiness with them. These were considered fit to become enlightened servants of the colonial administration. The process by which this category of student became fit usually started at an early age, for not infrequently they had lost contact early in life with their traditional background. By reason of their lack of contact with their own roots, they became prone to accept some theory of universalism, provided it was expressed in vague, mellifluous terms. Armed with their universalism, they carried away from their university courses an attitude entirely at variance with the concrete reality of their people and their struggle. When they came across doctrines of a combative nature, like those of Marxism, they reduced them to arid abstractions, to common-room subtleties. In this way, through the good graces oftheir colonialist patrons, these students, now competent in the art of forming not a concrete environmental view of social political problems, but an abstract, 'liberal' outlook, began to fulfil the hopes and expectations oftheir guides and guardians.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Source: Consciencism (1964), Introduction, pp. 2-4.

Jacob Bronowski photo
Burkard Schliessmann photo
Fred Hoyle photo