Quotes about other

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The Ballot or the Bullet (1964), Speech in Detroit, Michigan (12 April 1964)
Context: Islam is my religion, but I believe my religion is my personal business. It governs my personal life, my personal morals. And my religious philosophy is personal between me and the God in whom I believe; just as the religious philosophy of these others is between them and the God in whom they believe. And this is best this way. Were we to come out here discussing religion, we’d have too many differences from the outstart and we could never get together. [... ] If we bring up religion, we’ll be in an argument, and the best way to keep away from arguments and differences, as I said earlier, put your religion at home in the closet. Keep it between you and your God. Because if it hasn’t done anything more for you than it has, you need to forget it anyway.

1900s, First Annual Message to Congress (1901)
Context: The first essential in determining how to deal with the great industrial combinations is knowledge of the facts—publicity. In the interest of the public, the Government should have the right to inspect and examine the workings of the great corporations engaged in interstate business. Publicity is the only sure remedy which we can now invoke. What further remedies are needed in the way of governmental regulation, or taxation, can only be determined after publicity has been obtained, by process of law, and in the course of administration. The first requisite is knowledge, full and complete—knowledge which may be made public to the world. Artificial bodies, such as corporations and joint stock or other associations, depending upon any statutory law for their existence or privileges, should be subject to proper governmental supervision, and full and accurate information as to their operations should be made public regularly at reasonable intervals.

Last interview (1980)
Context: I’m 40, I wanna talk to the people my age. I’m happy if the young people like it, and I’m happy if the old people like it, I’m talkin’ to guys and gals that have been through what we went through, together — the sixties group that has survived. Survived the war, the drugs, the politics, the violence on the street – the whole she-bang – that we’ve survived it and we’re here. And I’m talkin’ to them. And the "Woman" song is to Yoko, but it’s to all women. And, because my role in society – or any artist or poet’s role – is to try to express what we all feel. Not to tell people how to feel, not as a preacher, not as a leader, but as a reflection of us all. And it’s like that’s the job of the artist in society, not to... they’re not some alienated being living on the outskirts of town. It’s fine to live on the outskirts of town, but artists must reflect what we all are. That’s what it’s about – artists, or poets or whatever you wanna call it. And that’s what I’m tryin’ to express on behalf of all the men to all the women, through my own feelings about women – when it dawned on me, "God! It is the other half of the sky" as the late-great Chairman MacDougal said, right? I mean, they are the other half of the sky, and without them there is nothing. And without us there’s nothing. There’s only the two together creating children, creating society. So what’s all this B. S. about, you know, "women are this" and "men are that" – we’re all human, man. We’re all human. And, I am tryin’ to say it to Yoko, but to all women, you know? On behalf of all men, in a way. If that’s taken it too much on meself, I feel that artists are that – they’re reflections of society... Mirrors.

Remarks after the Solvay Conference (1927)
Context: In mathematics we can take our inner distance from the content of our statements. In the final analysis mathematics is a mental game that we can play or not play as we choose. Religion, on the other hand, deals with ourselves, with our life and death; its promises are meant to govern our actions and thus, at least indirectly, our very existence. We cannot just look at them impassively from the outside. Moreover, our attitude to religious questions cannot be separated from our attitude to society. Even if religion arose as the spiritual structure of a particular human society, it is arguable whether it has remained the strongest social molding force through history, or whether society, once formed, develops new spiritual structures and adapts them to its particular level of knowledge. Nowadays, the individual seems to be able to choose the spiritual framework of his thoughts and actions quite freely, and this freedom reflects the fact that the boundaries between the various cultures and societies are beginning to become more fluid. But even when an individual tries to attain the greatest possible degree of independence, he will still be swayed by the existing spiritual structures — consciously or unconsciously. For he, too, must be able to speak of life and death and the human condition to other members of the society in which he's chosen to live; he must educate his children according to the norms of that society, fit into its life. Epistemological sophistries cannot possibly help him attain these ends. Here, too, the relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set.

Essay 1, Section 11
On the Genealogy of Morality (1887)
Context: To be incapable of taking one's enemies, one's accidents, even one's misdeeds seriously for very long—that is the sign of strong, full natures in whom there is an excess of the power to form, to mold, to recuperate and to forget[... ] Such a man shakes off with a single shrug many vermin that eat deep into others; here alone genuine 'love of one's enemies' is possible—supposing it to be possible at all on earth. How much reverence has a noble man for his enemies!—and such reverence is a bridge to love.—For he desires his enemy for himself, as his mark of distinction; he can endure no other enemy than one in whom there is nothing to despise and very much to honor!

1
Variant translations:
What is blessed and indestructible has no troubles itself, nor does it give trouble to anyone else, so that it is not affected by feelings of anger or gratitude. For all such things are signs of weakness. (Hutchinson)
The blessed and immortal is itself free from trouble nor does it cause trouble for anyone else; therefore it is not constrained either by anger of favour. For such sentiments exist only in the weak (O'Connor)
A blessed and imperishable being neither has trouble itself nor does it cause trouble for anyone else; therefore, it does not experience anger nor gratitude, for such feelings signify weakness. (unsourced translation)
Sovereign Maxims

Source: Life, the Truth, and Being Free (2010), p. 109
Context: How would your life be different if … You walked away from gossip and verbal defamation? Let today be the day … You speak only the good you know of other people and encourage others to do the same.

As quoted in The New York Times (15 January 1961), and in Lifetime Speaker's Encyclopedia (1962) by Jacob Morton Braude, p. 173
Context: Democracy is good. I say this because other systems are worse. So we are forced to accept democracy. It has good points and also bad. But merely saying that democracy will solve all problems is utterly wrong. Problems are solved by intelligence and hard work.

The Inferno (1917), Ch. XVI
Context: Turn where you will, everywhere, the man and the woman ever confronting each other, the man who loves a hundred times, the woman who has the power to love so much and to forget so much. I went on my way again. I came and went in the midst of the naked truth. I am not a man of peculiar and exceptional traits. I recognise myself in everybody. I have the same desires, the same longings as the ordinary human being. Like everybody else I am a copy of the truth spelled out in the Room, which is, "I am alone and I want what I have not and what I shall never have." It is by this need that people live, and by this need that people die.

At a DNC fundraiser in Florida, as quoted in "Obama condemns violence at Trump rally" http://thehill.com/blogs/blog-briefing-room/news/282199-obama-on-anti-trump-violence-thats-not-what-our-democracy-is by Evelyn Rupert, The Hill (3 June 2016)
2016
Context: We saw in San Jose these protesters starting to pelt stuff [at] Trump supporters. That's not what our democracy is about. That's not what you do. There's no room for violence. There's no place for shouting. There's no room for a politics that fails to at least listen to the other side — even if you vehemently disagree.

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Sovereign Maxims

The Uttarpara Address (1909)
Context: That which we call the Hindu religion is really the eternal religion, because it is the universal religion which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy. It is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion which insists every moment on the truth which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death.

2014, Address to European Youth (March 2014)
Context: In the end, the success of our ideals comes down to us -- including the example of our own lives, our own societies. We know that there will always be intolerance. But instead of fearing the immigrant, we can welcome him. We can insist on policies that benefit the many, not just the few; that an age of globalization and dizzying change opens the door of opportunity to the marginalized, and not just a privileged few. Instead of targeting our gay and lesbian brothers and sisters, we can use our laws to protect their rights. Instead of defining ourselves in opposition to others, we can affirm the aspirations that we hold in common. That’s what will make America strong. That’s what will make Europe strong. That’s what makes us who we are. And just as we meet our responsibilities as individuals, we must be prepared to meet them as nations. Because we live in a world in which our ideals are going to be challenged again and again by forces that would drag us back into conflict or corruption. We can’t count on others to rise to meet those tests.

Source: On the Mystical Body of Christ, p.421
Context: Certainly He says this for me, for thee, for this other man, since He bears His body, the Church. Unless you imagine, brethren, that when He said: “My Father, if it be possible, let this cup pass away from Me” (Matt. 26:39), it was the Lord that feared to die.... But Paul longed to die, that he might be with Christ. What? The Apostle desires to die, and Christ Himself should fear death? What can this mean, except that He bore our infirmity in Himself, and uttered these words for those who are in His body and still fear death? It is from these that the voice came; it was the voice of His members, not of the Head. When He said, “My soul is sorrowful unto death” (Matt. 26:38), He manifested Himself in thee, and thee in Himself. And when He said, “My God, my God, why has Thou forsaken Me?” (Matt. 27:46), the words He uttered on the cross were not His own, but ours.

To a group of freed slaves. In Richmond, Virginia (April 4, 1865), as quoted in Incidents and Anecdotes of the Civil War https://archive.org/download/incidentsanecdot00port/incidentsanecdot00port.pdf (1885), by David Dixon Porter, p. 297
1860s, Tour of Richmond (1865)
Context: My poor friends, you are free, free as air. You can cast off the name of slave and trample upon it; it will come to you no more. Liberty is your birthright. God gave it to you as He gave it to others, and it is a sin that you have been deprived of it for so many years. But you must try to deserve this priceless boon. Let the world see that you merit it, and are able to maintain it by your good works. Don't let your joy carry you into excesses. Learn the laws and obey them; obey God's commandments and thank Him for giving you liberty, for to Him you owe all things. There, now, let me pass on; I have but little time to spare. I want to see the capital, and must return at once to Washington to secure to you that liberty which you seem to prize so highly.

My Day (1935–1962)
Context: As long as we are not actually destroyed, we can work to gain greater understanding of other peoples and to try to present to the peoples of the world the values of our own beliefs. We can do this by demonstrating our conviction that human life is worth preserving and that we are willing to help others to enjoy benefits of our civilization just as we have enjoyed it. (20 December 1961)

Pupils at Sais (1799)
Context: Common Logic is the Grammar of the higher Speech, that is, of Thought; it examines merely the relations of ideas to one another, the Mechanics of Thought, the pure Physiology of ideas. Now logical ideas stand related to one another, like words without thoughts. Logic occupies itself with the mere dead Body of the Science of Thinking. — Metaphysics, again, is the Dynamics of Thought; treats of the primary Powers of Thought; occupies itself with the mere Soul of the Science of Thinking. Metaphysical ideas stand related to one another, like thoughts without words. Men often wondered at the stubborn Incompletibility of these two Sciences; each followed its own business by itself; there was a want everywhere, nothing would suit rightly with either. From the very first, attempts were made to unite them, as everything about them indicated relationship; but every attempt failed; the one or the other Science still suffered in these attempts, and lost its essential character. We had to abide by metaphysical Logic, and logical Metaphysic, but neither of them was as it should be.

Source: Terre des Hommes (1939), Ch. IX Barcelona and Madrid (1936)<!-- * L’expérience nous montre qu’aimer ce n’est point nous regarder l’un l’autre mais regarder ensemble dans la même direction. /** Life has taught us that love does not consist in gazing at each other but in looking outward together in the same direction.-->
Context: No man can draw a free breath who does not share with other men a common and disinterested ideal. Life has taught us that love does not consist in gazing at each other but in looking outward together in the same direction. There is no comradeship except through union in the same high effort. Even in our age of material well-being this must be so, else how should we explain the happiness we feel in sharing our last crust with others in the desert? No sociologist's textbook can prevail against this fact. Every pilot who has flown to the rescue of a comrade in distress knows that all joys are vain in comparison with this one. And this, it may be, is the reason why the world today is tumbling about our ears. It is precisely because this sort of fulfilment is promised each of us by his religion, that men are inflamed today. All of us, in words that contradict each other, express at bottom the same exalted impulse. What sets us against one another is not our aims — they all come to the same thing — but our methods, which are the fruit of our varied reasoning.
Let us, then, refrain from astonishment at what men do. One man finds that his essential manhood comes alive at the sight of self-sacrifice, cooperative effort, a rigorous vision of justice, manifested in an anarchist's cellar in Barcelona. For that man there will henceforth be but one truth — the truth of the anarchists. Another, having once mounted guard over a flock of terrified little nuns kneeling in a Spanish nunnery, will thereafter know a different truth — that it is sweet to die for the Church. If, when Mermoz plunged into the Chilean Andes with victory in his heart, you had protested to him that no merchant's letter could possibly be worth risking one's life for, Mermoz would have laughed in your face. Truth is the man that was born in Mermoz when he slipped through the Andean passes.

We the People interview (1996)
Context: Traditionally the gaze was conceived as a way of fingering, of touching. The old Greeks spoke about looking as a way of sending out my psychopodia, my soul's limbs, to touch your face and establish a relationship between the two of us. This relationship was called vision. Then, after Galileo, the idea developed that the eyes are receptors into which light brings something from the outside, keeping you separate from me even when I look at you. People began to conceive of their eyes as some kind of camera obscura. In our age people conceive of their eyes and actually use them as if they were part of a machinery. They speak about interface. Anybody who says to me, "I want to have an interface with you," I say, "please go somewhere else, to a toilet or wherever you want, to a mirror." Anybody who says, "I want to communicate with you," I say, "Can't you talk? Can't you speak? Can't you recognize that there's a deep otherness between me and you, so deep that it would be offensive for me to be programmed in the same way you are."

General Maxims
De Re Militari (also Epitoma Rei Militaris), Book III, "Dispositions for Action"

Often the portion of this passage on "Towering genius..." is quoted without any mention or acknowledgment that Lincoln was speaking of the need to sometimes hold the ambitions of such genius in check, when individuals aim at their own personal aggrandizement rather than the common good.
1830s, The Lyceum Address (1838)
Context: It is to deny, what the history of the world tells us is true, to suppose that men of ambition and talents will not continue to spring up amongst us. And, when they do, they will as naturally seek the gratification of their ruling passion, as others have so done before them. The question then, is, can that gratification be found in supporting and maintaining an edifice that has been erected by others? Most certainly it cannot. Many great and good men sufficiently qualified for any task they should undertake, may ever be found, whose ambition would inspire to nothing beyond a seat in Congress, a gubernatorial or a presidential chair; but such belong not to the family of the lion, or the tribe of the eagle. What! think you these places would satisfy an Alexander, a Caesar, or a Napoleon? — Never! Towering genius disdains a beaten path. It seeks regions hitherto unexplored. — It sees no distinction in adding story to story, upon the monuments of fame, erected to the memory of others. It denies that it is glory enough to serve under any chief. It scorns to tread in the footsteps of any predecessor, however illustrious. It thirsts and burns for distinction; and, if possible, it will have it, whether at the expense of emancipating slaves, or enslaving freemen. Is it unreasonable then to expect, that some man possessed of the loftiest genius, coupled with ambition sufficient to push it to its utmost stretch, will at some time, spring up among us? And when such a one does, it will require the people to be united with each other, attached to the government and laws, and generally intelligent, to successfully frustrate his designs.

1900s, A Square Deal (1903)
Context: The outcome was equally fatal, whether the country fell into the hands of a wealthy oligarchy which exploited the poor or whether it fell under the domination of a turbulent mob which plundered the rich. In both cases there resulted violent alternations between tyranny and disorder, and a final complete loss of liberty to all citizens -- destruction in the end overtaking the class which had for the moment been victorious as well as that which had momentarily been defeated. The death-knell of the Republic had rung as soon as the active power became lodged in the hands of those who sought, not to do justice to all citizens, rich and poor alike, but to stand for one special class and for its interests as opposed to the interests of others.

2013, Commencement Address at Ohio State University (May 2013)
Context: I lost my first race for Congress, and look at me now – I’m an honorary graduate of The Ohio State University!
The point is, in your life, you will fail. You will stumble, and you will fall. But that will make you better. You’ll get it right the next time. And that’s not only true for your personal pursuits, but for the broader causes you believe in as well. But don’t give up. Don’t lose heart, or grow cynical. The cynics may be the loudest voices – but they accomplish the least. It’s the silent disruptors – those who do the long, hard, committed work of change – that gradually push this country in the right direction, and make the most lasting difference.
Still, whenever you feel that creeping cynicism; whenever you hear those voices say you can’t make that difference; whenever somebody tells you to set your sights lower – the trajectory of America should give you hope. What young generations have done before you should give you hope. It was young folks like you who marched and mobilized and stood up and sat-in to secure women’s rights, and voting rights, and workers’ rights, and gay rights, often against incredible odds, often over the course of years, sometimes over the tranquil and steady dedication of a lifetime. Even if their rights were already secured, they fought to secure those rights and opportunities for others. What they did should give you hope.
And where we’re going should give you hope. Because while things are still hard for a lot of people, you have every reason to believe that your future is bright.

Sec. 108
Some Thoughts Concerning Education (1693)
Context: They should always be heard, and fairly and kindly answer'd, when they ask after any thing they would know, and desire to be informed about. Curiosity should be as carefully cherish'd in children, as other appetites suppress'd.

Attributed to "Hericletus c. 500 B.C." [sic] in The Tactical Rifle https://books.google.com/books?id=xO7XAAAAMAAJ&dq=%22They+make+the+battle.+Ah+but+the+One%2C+One+of+them+is+a+Warrior%22&focus=searchwithinvolume&q=%22He+will+bring+the+others+back%22 (1999) by Gabriel Suarez; no earlier source has been found.
Misattributed

As quoted in A life of Linnaeus https://archive.org/stream/lifeoflinnaeus00brigiala#page/122/mode/2up/search/blessed (1858), by J. Van Voorst & Cecilia Lucy Brightwell, London. p. 123.: I render thanks to the Almighty, who has ordered my lot so that I live at this day; and live, too, happier than the King of Persia. I think myself thus blessed because in this academic garden I am principal. This is my Rhodus, or, rather, my Elysium; here I enjoy the spoils of the East and the West, and, if I mistake not, that which far excels in beauty the garments of the Babylonians and the porcelain of China. Here I behold myself the might and wisdom of the Great Creator, in the works by which He reveals Himself, and show them unto others."
Context: I thank Providence who has guided my destinies, that I now live; nay, that I live happier than a king of Persia. You know, fathers and fellow-citizens, that I am wholly occupied with this academical garden; that it is my Rhodus, or rather my Elysium. There I possess all the spoils of the east and the west which I wished for; and which, in my belief, are far more precious than the silken garments of the Babylonians, and the porcelain vases of the Chinese. There I receive and convey instruction. There I admire the wisdom of the Creator, which manifests itself in so many various modes, and demonstrate it to others.

Letter to August Derleth (25 December 1930), quoted in ""H.P. Lovecraft, a Life"" by S.T. Joshi, p. 584
Non-Fiction, Letters, to August Derleth
Context: I am perfectly confident that I could never adequately convey to any other human being the precise reasons why I continue to refrain from suicide—the reasons, that is, why I still find existence enough of a compensation to atone for its dominantly burthensome quality. These reasons are strongly linked with architecture, scenery, and lighting and atmospheric effects, and take the form of vague impressions of adventurous expectancy coupled with elusive memory—impressions that certain vistas, particularly those associated with sunsets, are avenues of approach to spheres or conditions of wholly undefined delights and freedoms which I have known in the past and have a slender possibility of knowing again in the future. Just what those delights and freedoms are, or even what they approximately resemble, I could not concretely imagine to save my life; save that they seem to concern some ethereal quality of indefinite expansion and mobility, and of a heightened perception which shall make all forms and combinations of beauty simultaneously visible to me, and realisable by me. I might add, though, that they invariably imply a total defeat of the laws of time, space, matter, and energy—or rather, an individual independence of these laws on my part, whereby I can sail through the varied universes of space-time as an invisible vapour might … upsetting none of them, yet superior to their limitations and local forms of material organisation. … Now this all sounds damn foolish to anybody else—and very justly so. There is no reason why it should sound anything except damn foolish to anyone who had not happened to receive precisely the same series of inclinations, impressions, and background-images which the purely fortuitous circumstances of my own especial life have chanced to give me.

Source: 1950s, Conquering Self-centeredness (1957)
Context: Life has its beginning and its maturity comes into being when an individual rises above self to something greater. Few individuals learn this, and so they go through life merely existing and never living. Now you see signs all along in your everyday life with individuals who are the victims of self-centeredness. They are the people who live an eternal “I.” They do not have the capacity to project the “I” into the “Thou." They do not have the mental equipment for an eternal, dangerous and sometimes costly altruism. They live a life of perpetual egotism. And they are the victims all around of the egocentric predicament. They start out, the minute you talk with them, talking about what they can do, what they have done. They’re the people who will tell you, before you talk with them five minutes, where they have been and who they know. They’re the people who can tell you in a few seconds, how many degrees they have and where they went to school and how much money they have. We meet these people every day. And so this is not a foreign subject. It is not something far off. It is a problem that meets us in everyday life. We meet it in ourselves, we meet in other selves: the problem of selfcenteredness.

Source: Don Quixote de la Mancha (1605–1615), Part II (1615), Book III, Ch. 33, as translated by Pierre Antoine Motteux in The History of the Ingenious Gentleman Don Quixote of La Mancha (1701)
Variant translations:
I'm kind-hearted by nature, and full of compassion for the poor; there's no stealing the loaf from him who kneads and bakes; and by my faith it won't do to throw false dice with me; I am an old dog, and I know all about 'tus, tus;' I can be wide-awake if need be, and I don't let clouds come before my eyes, for I know where the shoe pinches me; I say so, because with me the good will have support and protection, and the bad neither footing nor access. And it seems to me that, in governments, to make a beginning is everything; and maybe, after having been governor a fortnight, I'll take kindly to the work and know more about it than the field labour I have been brought up to.
Honesty's the best policy.
Context: I was ever charitable and good to the poor, and scorn to take the bread out of another man's mouth. On the other side, by our Lady, they shall play me no foul play. I am an old cur at a crust, and can sleep dog-sleep when I list. I can look sharp as well as another, and let me alone to keep the cobwebs out of my eyes. I know where the shoe wrings me. I will know who and who is together. Honesty is the best policy, I will stick to that. The good shall have my hand and heart, but the bad neither foot nor fellowship. And in my mind, the main point of governing, is to make a good beginning.

2011, Address on interventions in Libya (March 2011)
Context: As Commander-in-Chief, I have no greater responsibility than keeping this country safe. And no decision weighs on me more than when to deploy our men and women in uniform. I’ve made it clear that I will never hesitate to use our military swiftly, decisively, and unilaterally when necessary to defend our people, our homeland, our allies and our core interests. That's why we’re going after al Qaeda wherever they seek a foothold. That is why we continue to fight in Afghanistan, even as we have ended our combat mission in Iraq and removed more than 100,000 troops from that country. 
There will be times, though, when our safety is not directly threatened, but our interests and our values are. Sometimes, the course of history poses challenges that threaten our common humanity and our common security — responding to natural disasters, for example; or preventing genocide and keeping the peace; ensuring regional security, and maintaining the flow of commerce. These may not be America’s problems alone, but they are important to us. They’re problems worth solving. And in these circumstances, we know that the United States, as the world’s most powerful nation, will often be called upon to help.
In such cases, we should not be afraid to act — but the burden of action should not be America’s alone. As we have in Libya, our task is instead to mobilize the international community for collective action. Because contrary to the claims of some, American leadership is not simply a matter of going it alone and bearing all of the burden ourselves. Real leadership creates the conditions and coalitions for others to step up as well; to work with allies and partners so that they bear their share of the burden and pay their share of the costs; and to see that the principles of justice and human dignity are upheld by all.

Letter to Benjamin Banneker (30 August 1791) http://memory.loc.gov/cgi-bin/query/r?ammem/mtj:@field(DOCID+@lit(tj060149))
1790s
Context: No body wishes more than I do to see such proofs as you exhibit, that nature has given to our black brethren, talents equal to those of the other colors of men, and that the appearance of a want of them is owing merely to the degraded condition of their existence, both in Africa & America.

1850s, Speech on the Dred Scott Decision (1857)
Context: There is a natural disgust in the minds of nearly all white people, to the idea of an indiscriminate amalgamation of the white and black races; and Judge Douglas evidently is basing his chief hope, upon the chances of being able to appropriate the benefit of this disgust to himself. If he can, by much drumming and repeating, fasten the odium of that idea upon his adversaries, he thinks he can struggle through the storm. He therefore clings to this hope, as a drowning man to the last plank. He makes an occasion for lugging it in from the opposition to the Dred Scott decision. He finds the Republicans insisting that the Declaration of Independence includes ALL men, black as well as white; and forth-with he boldly denies that it includes negroes at all, and proceeds to argue gravely that all who contend it does, do so only because they want to vote, and eat, and sleep, and marry with negroes! He will have it that they cannot be consistent else. Now I protest against that counterfeit logic which concludes that, because I do not want a black woman for a slave I must necessarily want her for a wife. I need not have her for either, I can just leave her alone. In some respects she certainly is not my equal; but in her natural right to eat the bread she earns with her own hands without asking leave of any one else, she is my equal, and the equal of all others.

No. 177 (22 September 1711).
The Spectator (1711–1714)
Context: I have somewhere met with the epitaph of a charitable man, which has very much pleased me. I cannot recollect the words, but the sense of it is to this purpose; What I spent I lost; what I possessed is left to others; what I gave away remains with me.

Statements on his official plane traveling from Sri Lanka to the Philippines, reported in "Pope Francis: 'You cannot make fun of the faith of others (15 January 2015) https://www.youtube.com/watch?v=hSV-GD9gA-U
2010s, 2015
Context: Not only does each person have the freedom and the right to say what they think for the common good, they have a duty to do so. Because while it is true that is wrong to react with violence, If my good friend Mr Gasparri says a curse word against my mother, he can expect a punch in the nose. … It's normal. You cannot provoke. You cannot insult the faith of others. You cannot make fun of the faith of others. … There are so many people who speak badly about religions or other religions, who make fun of them, who make a game out of the religions of others. They are provocateurs. And what happens to them is what would happen to Mr Gasparri if he says a curse word against my mother. There is a limit. … One cannot make war… kill in the name of one’s own religion, that is, in the name of God.

Nobel lecture (2001)
Context: In every great faith and tradition one can find the values of tolerance and mutual understanding. The Qur’a, for example, tells us that "We created you from a single pair of male and female and made you into nations and tribes, that you may know each other." Confucius urged his followers: "when the good way prevails in the state, speak boldly and act boldly. When the state has lost the way, act boldly and speak softly." In the Jewish tradition, the injunction to "love thy neighbour as thyself," is considered to be the very essence of the Torah.
This thought is reflected in the Christian Gospel, which also teaches us to love our enemies and pray for those who wish to persecute us. Hindus are taught that "truth is one, the sages give it various names." And in the Buddhist tradition, individuals are urged to act with compassion in every facet of life.
Each of us has the right to take pride in our particular faith or heritage. But the notion that what is ours is necessarily in conflict with what is theirs is both false and dangerous. It has resulted in endless enmity and conflict, leading men to commit the greatest of crimes in the name of a higher power.
It need not be so. People of different religions and cultures live side by side in almost every part of the world, and most of us have overlapping identities which unite us with very different groups. We can love what we are, without hating what — and who — we are not. We can thrive in our own tradition, even as we learn from others, and come to respect their teachings.

The Civil War, Book III, 68; variant translation: "In war, events of importance are the result of trivial causes."

The Righteous Mind (2012)

Malcolm X: The Man and his Times, edited by John Henrik Clarke and published by Africa World Press in 1990, p. 304 http://books.google.de/books?id=43NsDThPEzgC&q=We+need+more+light+about+each+other.+Light,+creates+understanding,+understanding+creates+love,+love+creates+patience,+and+patience+creates+unity.+Once+we+have+more+knowledge+(light)+about+each+other,+we+will+stop+condemning+each+other+and+a+United+front+will+be+brought+about&dq=We+need+more+light+about+each+other.+Light,+creates+understanding,+understanding+creates+love,+love+creates+patience,+and+patience+creates+unity.+Once+we+have+more+knowledge+(light)+about+each+other,+we+will+stop+condemning+each+other+and+a+United+front+will+be+brought+about&hl=de&sa=X&ei=RhSgT_XXCsHVtAaW_sGlAQ&ved=0CDIQ6AEwAA

Quoted in Alexandria Ocasio-Cortez met Greta Thunberg: 'Hope is contagious', The Guardian, Emma Brockes https://www.theguardian.com/environment/2019/jun/29/alexandria-ocasio-cortez-met-greta-thunberg-hope-contagious-climate|When (29 June 2019)
2019

1980

1999

1978

facebook

Precis of the Archives of the Cape of Good Hope, January 1659 - May 1662, Riebeeck's Journal, H. C. V. Leibrandt, Cape Town 1897, p. 86
On the 3rd of May 1658 Jan van Riebeeck gave further instructions to the men on Robben Island.

The Mustard Seed (1975)

In Most Common Questions Asked by the non-Muslims https://www.amazon.com/Most-Common-Questions-Asked-Muslims/dp/9675699299 p: 46

Inside the Spaceships

"Actress Emma Watson says revealing photo does not undermine feminism" http://www.reuters.com/article/us-people-emmawatson-idUSKBN16C0QV, Reuters, in response to critics of her photos in Vogue magazine (March 5, 2017)

Laws of Motion, III
Philosophiæ Naturalis Principia Mathematica (1687)

Advice to a young girl (22 June 1830)

Source: The Ethics of Freedom (1973 - 1974), p. 398

May 5, 1908; The State Duma; P. A. Stolypin's speech about Finland.
Source: https://ru.citaty.net/tsitaty/484174-piotr-arkadevich-stolypin-narody-zabyvaiut-inogda-o-svoikh-natsionalnykh-zadacha/
Source: https://histrf.ru/lichnosti/biografii/p/stolypin-pietr-arkad-ievich
Source: http://www.myshared.ru/slide/138476/
Source: https://politus.ru/v-rossii/937-citaty-pastolypina.html
Source: https://books.google.ru/books?id=3iSeDwAAQBAJ&pg=PT216&lpg=PT216&dq=%D0%9D%D0%B0%D1%80%D0%BE%D0%B4%D1%8B+%D0%B7%D0%B0%D0%B1%D1%8B%D0%B2%D0%B0%D1%8E%D1%82+%D0%B8%D0%BD%D0%BE%D0%B3%D0%B4%D0%B0+%D0%BE+%D1%81%D0%B2%D0%BE%D0%B8%D1%85+%D0%BD%D0%B0%D1%86%D0%B8%D0%BE%D0%BD%D0%B0%D0%BB%D1%8C%D0%BD%D1%8B%D1%85+%D0%B7%D0%B0%D0%B4%D0%B0%D1%87%D0%B0%D1%85;+%D0%BD%D0%BE+%D1%82%D0%B0%D0%BA%D0%B8%D0%B5+%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D1%8B+%D0%B3%D0%B8%D0%B1%D0%BD%D1%83%D1%82,+%D0%BE%D0%BD%D0%B8+%D0%BF%D1%80%D0%B5%D0%B2%D1%80%D0%B0%D1%89%D0%B0%D1%8E%D1%82%D1%81%D1%8F+%D0%B2+%D0%BD%D0%B0%D0%B7%D0%B5%D0%BC,+%D0%B2+%D1%83%D0%B4%D0%BE%D0%B1%D1%80%D0%B5%D0%BD%D0%B8%D0%B5,+%D0%BD%D0%B0+%D0%BA%D0%BE%D1%82%D0%BE%D1%80%D0%BE%D0%BC+%D0%B2%D1%8B%D1%80%D0%B0%D1%81%D1%82%D0%B0%D1%8E%D1%82+%D0%B8+%D0%BA%D1%80%D0%B5%D0%BF%D0%BD%D1%83%D1%82+%D0%B4%D1%80%D1%83%D0%B3%D0%B8%D0%B5,+%D0%B1%D0%BE%D0%BB%D0%B5%D0%B5+%D1%81%D0%B8%D0%BB%D1%8C%D0%BD%D1%8B%D0%B5+%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D1%8B&source=bl&ots=bf14PULA74&sig=ACfU3U3rVMX-mwa8NstIIW64SFRW_P3xFA&hl=en&sa=X&ved=2ahUKEwiiv8fSmuLmAhWk1aYKHa5lCU8Q6AEwBnoECAYQAQ#v=onepage&q=%D0%9D%D0%B0%D1%80%D0%BE%D0%B4%D1%8B%20%D0%B7%D0%B0%D0%B1%D1%8B%D0%B2%D0%B0%D1%8E%D1%82%20%D0%B8%D0%BD%D0%BE%D0%B3%D0%B4%D0%B0%20%D0%BE%20%D1%81%D0%B2%D0%BE%D0%B8%D1%85%20%D0%BD%D0%B0%D1%86%D0%B8%D0%BE%D0%BD%D0%B0%D0%BB%D1%8C%D0%BD%D1%8B%D1%85%20%D0%B7%D0%B0%D0%B4%D0%B0%D1%87%D0%B0%D1%85%3B%20%D0%BD%D0%BE%20%D1%82%D0%B0%D0%BA%D0%B8%D0%B5%20%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D1%8B%20%D0%B3%D0%B8%D0%B1%D0%BD%D1%83%D1%82%2C%20%D0%BE%D0%BD%D0%B8%20%D0%BF%D1%80%D0%B5%D0%B2%D1%80%D0%B0%D1%89%D0%B0%D1%8E%D1%82%D1%81%D1%8F%20%D0%B2%20%D0%BD%D0%B0%D0%B7%D0%B5%D0%BC%2C%20%D0%B2%20%D1%83%D0%B4%D0%BE%D0%B1%D1%80%D0%B5%D0%BD%D0%B8%D0%B5%2C%20%D0%BD%D0%B0%20%D0%BA%D0%BE%D1%82%D0%BE%D1%80%D0%BE%D0%BC%20%D0%B2%D1%8B%D1%80%D0%B0%D1%81%D1%82%D0%B0%D1%8E%D1%82%20%D0%B8%20%D0%BA%D1%80%D0%B5%D0%BF%D0%BD%D1%83%D1%82%20%D0%B4%D1%80%D1%83%D0%B3%D0%B8%D0%B5%2C%20%D0%B1%D0%BE%D0%BB%D0%B5%D0%B5%20%D1%81%D0%B8%D0%BB%D1%8C%D0%BD%D1%8B%D0%B5%20%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D1%8B&f=false

Letter to the Louis D. Oaks, Los Angeles Chief of Police (17 May 1923)

The Aryan Invasion Theory and Indian Nationalism (1993)

Letter to Swami Shraddhananda, quoted in Arun Shourie - The World of Fatwas Or The Sharia in Action (2012, Harper Collins)

Book I, Chapter III
History of the Peloponnesian War, Book I

The Everything Store: Jeff Bezos and the Age of Amazon

As quoted in Muḥammad Ramaḍān al-Ramaḍānī, ' The Delusion of Portraying the Aḥadīth as Being Contradictory to the Intellect and Sense Perception https://www.academia.edu/41143364/The_Delusion_of_Portraying_the_A%E1%B8%A5ad%C4%ABth_as_Being_Contradictory_to_the_Intellect_and_Sense_Perception_by_Mu%E1%B8%A5ammad_Rama%E1%B8%8D%C4%81n_al-Rama%E1%B8%8D%C4%81n%C4%AB?fbclid=IwAR2ADVWT4gR0yhH0NVxpUj7ME1qU9nQu1QnCcy8zmrfb5rXkJlatb24aCrw'

http://belfasttelegraph.co.uk/entertainment/news/chris-martin-admits-his-friendship-with-jayz-is-hilarious-28686561.html source
Gwyneth Paltrow to Q Magazine on the friendship they share with Jay Z & Beyoncé, 2011.

On her writing style in “Amulya Malladi: How I Write” https://www.writermag.com/writing-inspiration/author-interviews/amulya-malladi/ in The Writer (2018 May 22)

We Will Not Be Terrorized (December 2015), Naturalization Ceremony speech (December 2015)

We Will Not Be Terrorized (December 2015), Naturalization Ceremony speech (December 2015)

Source: What is Property? (1840), Ch. V

Source: What is Property? (1840), Ch.V

Preface
What is Property? (1840)

Par l’art seulement, nous pouvons sortir de nous, savoir ce que voit un autre de cet univers qui n’est pas le même que le nôtre et dont les paysages nous seraient restés aussi inconnus que ceux qu’il peut y avoir dans la lune. Grâce à l’art, au lieu de voir un seul monde, le nôtre, nous le voyons se multiplier, et autant qu’il y a d’artistes originaux, autant nous avons de mondes à notre disposition, plus différents les uns des autres que ceux qui roulent dans l’infini et qui, bien des siècles après qu’est éteint le foyer dont il émanait, qu’il s’appelât Rembrandt ou Vermeer, nous envoient encore leur rayon spécial.<p>Ce travail de l’artiste, de chercher à apercevoir sous la matière, sous de l’expérience, sous des mots, quelque chose de différent, c’est exactement le travail inverse de celui que, à chaque minute, quand nous vivons détourné de nous-même, l’amour-propre, la passion, l’intelligence, et l’habitude aussi accomplissent en nous, quand elles amassent au-dessus de nos impressions vraies, pour nous les cacher entièrement, les nomenclatures, les buts pratiques que nous appelons faussement la vie.
Source: In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol. VII: The Past Recaptured (1927), Ch. III: "An Afternoon Party at the House of the Princesse de Guermantes"

2018, Speech at the University of Illinoise Speech (2018)

2018, Speech at the University of Illinoise Speech (2018)

2018, Speech at the University of Illinoise Speech (2018)

Of Studies
Essays (1625)

2010, Weekly Address (May 29, 2010)

Speaking of Gollum. From J. R. R. Tolkien: An Audio Portrait, BBC Radio Collection (2001), ISBN 0-563-53692-6. CD 1, track 17.

Teachings of Lord Chaitanya - Prabhupada, (1968)

Infinite Jest (1996)

"Observations on Mental Education" (May 6, 1854) a lecture before His Royal Highness The Prince Consort and the Members of the Royal Institution, Lectures on Education (1855) as quoted in Faraday's Experimental Researches in Chemistry and Physics (1859) p. 486. https://books.google.com/books?id=AUwNAAAAYAAJ&pg=PA486

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)

1770s, Common Sense (1776)

Source: Terrorism and Communism (1920), Chapter three, p. 53

Source: Terrorism and Communism (1920), Ch. 1, opening

The Hidden Words