Cape Town Calling (2007)
Ma Ying-jeou (2013) cited in: " Ma defends cross-strait offices proposal http://www.taipeitimes.com/News/taiwan/archives/2013/04/24/2003560582" in The Taipei Times, 24 April 2013.
Statement made in interview with Chinese-language United Evening News in response to the establishment of reciprocal representative office between Taiwan and Mainland China, in which Taiwan's Straits Exchange Foundation office will be established in Mainland China, while Mainland China's Association for Relations Across the Taiwan Straits office will be established in Taiwan, 23 April 2013.
Strait issues
“I’m an outsider. I will always be an outsider.”
"R. Crumb, The Art of Comics No. 1" http://www.theparisreview.org/interviews/6017/the-art-of-comics-no-1-r-crumb, The Paris Review, Summer 2010, No. 193.
Counterterrorism and Cybersecurity: Total Information Awareness (2nd Edition), 2015
Taming Animal House; Students find ways to keep morals in college life.
2003-09-18
Washington Times
http://goliath.ecnext.com/coms2/gi_0199-3130739/Taming-Animal-House-Students-find.html
on coed dormitory rooms
Sydney Interview on the Genbank 25th Anniversary http://www.youtube.com/watch?v=bDm7i3Rc8wU
As quoted in "Trapped Inside James Baldwin" by Michael Anderson http://www.nytimes.com/books/98/03/29/reviews/980329.29anderst.html, a review of Baldwin's Collected Essays in The New York Times (29 March 1998)
Source: Mani Madhava Chakkyar: The Master at Work, K.N. Panikar, Sangeet Natak Akademi New Delhi, 1994
Epilogue
V. (1963)
The case against remaining in the EU on LabourList.org, 2 June 2016 http://labourlist.org/2016/06/why-should-labour-support-the-european-union-the-case-for-out/
Source: The Moral Obligation to be Intelligent (1915), p. 3
Speech on receiving the Shakespeare Prize awarded by the University of Hamburg, Germany (1969)
"The Decline and Fall of Buddhism", in Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. III (1987), Government of Maharashtra, p. 238
Maasir-i-alamgiri, translated into English by Sir Jadu-Nath Sarkar, Calcutta, 1947, pp. 312-15
Quotes from late medieval histories
Source: Living In The Number One Country (2000), Chapter Six, In the Core Of power, p. 171
Letter in Harijan (1938) http://web.archive.org/20021008131454/die_meistersinger.tripod.com/gandhi9.html
1930s
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 64.
His judgement in another case on the issue of Fundamental Rights.
Full Court Reference in Memory of The Late Justice M. Hidayatullah
Film Freak Central Interview
Book 1, Ch. 8
De revolutionibus orbium coelestium (1543)
“[T]he rain was making the finest sound that we, who live much outside of houses, ever hear.”
Part III, Ch. 1
Green Hills of Africa (1935)
Discussion with Ela Bhatt, Founder, Self-Employed Women's Association (SEWA)
“To come to nothing through something is the way to outside from both sides.”
"Zero and Sign," p. 23
The Sign and Its Children (2000), Sequence: “The Sign and Nothing”
Source: The Romantic Rebellion (1973), Ch. 1: David
“Natural man did not precede society, nor is he outside it.”
Source: Tristes Tropiques (1955), Chapter 38 : A Little Glass of Rum, p. 392
Lauren Keeport (February 3, 1998) "Scandal feeds maelstrom of Clinton jokes - 'Monicagate' a windfall for TV wits", The Washington Times, p. A2.
pg 160.
Conquest of Abundance (2001 [posthumous])
Speech in Perth (4 July 1983), quoted in Paul Routledge, "Pit leaders seek backing for big pay increases", The Times (5 July 1983), p. 1
The Book of Adler, by Søren Kierkegaard, Hong 1998 p. 117
1840s, The Book on Adler (1846-1847)
"What is Philosophy? (Part 1)" http://www.xenosystems.net/what-is-philosophy/ (2013) (original emphasis)
"The Anonymity of the Regional Poet: Ted Kooser," from Can Poetry Matter? Essays on Poetry and American Culture (1992)
Essays
Source: "The End of Reason" (1941), p. 45.
http://seattlepi.nwsource.com/connelly/351364_joel15.html?source=mypi
2010s, Morsy is the Arab World's Mandela (2013)
The Impossible Five (2015)
As quoted in Joseph Telushkin's Rebbe: The Life and Teachings of Menachem M. Schneerson, the Most Influential Rabbi in Modern History
Speech in Newcastle (9 October 1909), quoted in The Times (11 October 1909), p. 6
Chancellor of the Exchequer
Attributed without citation at History of Painters http://www.historyofpainters.com/modigliani.htm
Address on 'Why a Mixed Economy?' to the Associated Chambers of Commerce and Industry of India, New Delhi, April 4, 1975.
Keynote: Excerpts from his speeches and chairman's statements to shareholders
Modern Buddhism: The Path of Compassion and Wisdom (2011) ISBN 9781616060060
September 30, 2006
The Areas of My Expertise (2005), Appearances on The Daily Show with Jon Stewart
for science and reality
Source: Lenin and Philosophy and Other Essays (1968), "Ideology and Ideological State Apparatuses", p. 118
“Why the United States Is Destroying Its Education System” (2011)
226
Multitude: War and Democracy in the Age of Empire
Desiring God: Meditations of a Christian Hedonist (Multnomah, 1986, ISBN 1590521196.
"Free Speech and the First Amendment" https://www.c-span.org/video/?437511-1/free-speech-amendment&start=150 (20 November 2017), C-SPAN
2010s
“Man needs to go outside himself in order to find repose and reveal himself.”
"Vivir en Sí" [To Live in Oneself] (1891)
Un Art de Vivre (The Art of Living) (1939), The Art of Happiness
1995 and later, interview in Kirkeby’s home studio, Copenhagen (2012)
Song lyrics, Blood on the Tracks (1975), Lily, Rosemary and the Jack of Hearts
As quoted in Hindu Psychology : Its Meaning for the West (1946) by Swami Akhilananda, p. 204
Preface
1940s, The Economics of Peace, 1945
Speech on the floor of the House of Representatives, Congressional Record (20 June, 2005) http://frwebgate5.access.gpo.gov/cgi-bin/waisgate.cgi?WAISdocID=239772330196+0+0+0&WAISaction=retrieve.
Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), pp. 293-294
The Education of Henry Adams (1907)
Standing by Words: Essays (2011), Poetry and Marriage: The Use of Old Forms (1982)
do something else.
Source: Leisure, the Basis of Culture (1948), Leisure, the Basis of Culture, p. 58
Window Dictatorship and Window Rights (1990) http://www1.kunsthauswien.com/english/fenster.htm
Source: The lever of riches: Technological creativity and economic progress, 1992, p. 295; as cited by Pol, Eduardo, and Peter Carroll.
2007 Chairman's Letter
Letters to Shareholders (1957 - 2012)
Source: Soul Mountain (1989), ch. 81, p. 505
"The Mathematician's Office - Numberphile". youtube.com. August 25, 2016. Retrieved September 16, 2018.
"Re-Thinking Thought Reform" (4 November 2007) http://thephoenix.com/BLOGS/freeforall/archive/2007/11/04/Re-Thinking-Thought-Reform.aspx
Context: University of Delaware President Patrick Harker grudgungly terminated the ideological re-education program exposed by the Foundation for Individual Rights in Education (and reported here last week.) FIRE has the story, which includes troubling accounts of threatened retaliation against students who declined to defend the now defunct "residence life" program and to demonize FIRE as an ideologically biased, conservative organization. (In fact, FIRE is a civil liberties group that advocates for the rights of all students, regardless of ideology.)
This is a victory for freedom of speech and thought, of course, and one that demonstrates why preserving free speech is so essential. University of Delaware officials did not terminate this program because they suddenly realized the wrongfulness of subjecting students to mandatory thought reform. They terminated the program because it was publicly exposed, and, outside the university’s ideological bubble, it was simply indefensible.
Section 1 : The Meaning of Life
Founding Address (1876), Life and Destiny (1913)
Context: The divine in man is our sole ground for believing that there is anything divine in the universe outside of man. Man is the revealer of the divine.
At bottom, the world is to be interpreted in terms of joy, but of a joy that includes all the pain, includes it and transforms it and transcends it.
The Light of the World is a light that is saturated with the darkness which it has overcome and transfigured.
“That which is and that which cannot be are both outside the realm of becoming.”
Source: Gravity and Grace (1947), p. 154 (1972 edition)
Context: We must wish either for that which actually exists or for that which cannot in any way exist — or, still better, for both. That which is and that which cannot be are both outside the realm of becoming.
Song lyrics, Bringing It All Back Home (1965), It's Alright, Ma (I'm Only Bleeding)
The Neuroscience Behind Behavior (2017)
Context: We're only a couple of hundreds of years into understanding that epilepsy is a neurological disease and not a demonic possession. We're only about 50 years into understanding that certain types of learning disabilities are micro malformations in the cortex in people with dyslexia and not laziness or lack of motivation. The vast majority of these factoids [presented in the book] are 10, 20 years old, and all that's gonna happen is we're gonna learn more and more of that stuff. And what we're going to learn more and more is to recognise extents to which we're biological organisms and our behaviours have to be evaluated in that realm. For my money, what that eventually does is make words like "soul" or "evil" utterly absurd and medieval, but it also makes words like "punishment" or "justice" very questionable, as well. I think it will require an enormous reshaping of how we think we deal with the most damaging of human behaviours, because none of it can be thought of outside the context of biology.
Human Nature and Social Theory (1969)
Context: The revolutionary and critical thinker is in a certain way always outside of his society while of course he is at the same time also in it. That he is in it is obvious, but why is he outside it? First, because he is not brainwashed by the ruling ideology, that is to say, he has an extraordinary kind of independence of thought and feeling; hence he can have a greater objectivity than the average person has. There are many emotional factors too. And certainly I do not mean to enter here into the complex problem of the revolutionary thinker. But it seems to me essential that in a certain sense he transcends his society. You may say he transcends it because of the new historical developments and possibilities he is aware of, while the majority still think in traditional terms.
As quoted in "Nearly 100, LSD's Father Ponders His 'Problem Child'" (7 January 2006)
Context: Outside is pure energy and colorless substance. All of the rest happens through the mechanism of our senses. Our eyes see just a small fraction of the light in the world. It is a trick to make a colored world, which does not exist outside of human beings.
Regarding the Nuremberg Trials
New York Times Obituary (October 10, 1954)
Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 13. How I had a Vision of Lineland
Context: Describing myself as a stranger I besought the King to give me some account of his dominions. But I had the greatest possible difficulty in obtaining any information on points that really interested me; for the Monarch could not refrain from constantly assuming that whatever was familiar to him must also be known to me and that I was simulating ignorance in jest. However, by persevering questions I elicited the following facts:It seemed that this poor ignorant Monarch — as he called himself — was persuaded that the Straight Line which he called his Kingdom, and in which he passed his existence, constituted the whole of the world, and indeed the whole of Space. Not being able either to move or to see, save in his Straight Line, he had no conception of anything out of it. Though he had heard my voice when I first addressed him, the sounds had come to him in a manner so contrary to his experience that he had made no answer, "seeing no man", as he expressed it, "and hearing a voice as it were from my own intestines." Until the moment when I placed my mouth in his World, he had neither seen me, nor heard anything except confused sounds beating against — what I called his side, but what he called his INSIDE or STOMACH; nor had he even now the least conception of the region from which I had come. Outside his World, or Line, all was a blank to him; nay, not even a blank, for a blank implies Space; say, rather, all was non-existent.His subjects — of whom the small Lines were men and the Points Women — were all alike confined in motion and eye-sight to that single Straight Line, which was their World. It need scarcely be added that the whole of their horizon was limited to a Point; nor could any one ever see anything but a Point. Man, woman, child, thing — each was a Point to the eye of a Linelander. Only by the sound of the voice could sex or age be distinguished. Moreover, as each individual occupied the whole of the narrow path, so to speak, which constituted his Universe, and no one could move to the right or left to make way for passers by, it followed that no Linelander could ever pass another. Once neighbours, always neighbours. Neighbourhood with them was like marriage with us. Neighbours remained neighbours till death did them part.Such a life, with all vision limited to a Point, and all motion to a Straight Line, seemed to me inexpressibly dreary; and I was surprised to note the vivacity and cheerfulness of the King.
Address to the Society for Psychical Research (1897)
Context: The clock runs down. I lift the weight by exerting the proper amount of energy, and in this action the law of conservation of energy is strictly obeyed. But now I have the choice of either letting the weight fall free in a fraction of a second, or, constrained by the wheelwork, in twenty-four hours. I can do which I like, and whichever way I decide, no more energy is developed in the fall of the weight. I strike a match; I can use it to light a cigarette or to set fire to a house. I write a telegram; it may be simply to say I shall be late for dinner, or it may produce fluctuations on the stock exchange that will ruin thousands. In these cases the actual force required in striking the match or in writing the telegram is governed by the law or conservation of energy; but the vastly more momentous part, which determines the words I use or the material I ignite, is beyond such a law. It is probable that no expenditure of energy need be used in the determination of direction one way more than another. Intelligence and free will here come into play, and these mystic forces are outside the law of conservation of energy as understood by physicists.
"Handy tips on how to behave at the death of the world" in Whole Earth Review (Spring 1995), p. 88 http://archive.is/20120715140307/findarticles.com/p/articles/mi_m1510/is_n85/ai_16816244
Context: Eschew blandness. Eschew causing others pain. We are all the target so wear bright colors and dance with those you love. Falling in love has always been a bit too much to apply to one person. Falling in love is appropriate for now, to love all these things which are about to leave. The rocks are watching, and the squirrels and the stars and the mlklk tired people in the street. If you love them, let them know, with grace and non-invasive extravagance. Care about the beings you care about in gorgeous and surprising ways. Color outside the lines. Practice random kindness and senseless acts of beauty. This is your last chance.
Source: Letter to his daughter (1978), p. 15
Context: You cannot be big unless you are prepared to kiss the ground. You cannot defend the soil unless you know the smell of that soil. I know the smell of our soil. I know the rhythm of our rivers. I know the beat of our drums. The theories, the dogmas and the scripts stand outside the gates of history. The dominant factor is the aspiration of the people and the ability to seek total identification with it. Once the significance of the symphony is grasped, the lines fall into place, the dogmas and theories get legs to move in time to the majesty of that music. This does not mean that I am preaching pragmatism. There is a lot of expediency in pragmatism. I am trying to trace the roots of the problems, the genesis of the challenges, the cause of the struggle.
This fact in my life is, of course, well understood by those who honored me with the invitation to become your president. Perhaps among my audience some may feel curious as to whether I shall speak out or be silent. I elect to speak, although briefly. … To ignore the subject would be an act of cowardice — an act of cowardice I feel no temptation to commit.
To stop short in any research that bids fair to widen the gates of knowledge, to recoil from fear of difficulty or adverse criticism, is to bring reproach on science. There is nothing for the investigator to do but to go straight on; "to explore up and down, inch by inch, with the taper his reason; "to follow the light wherever it may lead, even should it at times resemble a will-o'-the-wisp. I have nothing to retract. I adhere to my already published statements. Indeed, I might add much thereto. I regret only a certain crudity in those early expositions which, no doubt justly, militated against their acceptance by the scientific world. My own knowledge at that time scarcely extended beyond the fact that certain phenomena new to science had assuredly occurred, and were attested by my own sober senses and, better still, by automatic record. I was like some two-dimensional being who might stand at the singular point of a Riemann's surface, and thus find himself in infinitesimal and inexplicable contact with a plane of existence not his own.
I think I see a little farther now. I have glimpses of something like coherence among the strange elusive phenomena; of something like continuity between those unexplained forces and laws already known. This advance is largely due to the labors of another association, of which I have also this year the honor to be president — the Society for Psychical Research. And were I now introducing for the first time these inquiries to the world of science I should choose a starting point different from that of old. It would be well to begin with telepathy; with the fundamental law, as I believe it to be, that thoughts and images may be transferred from one mind to another without the agency of the recognized organs of sense — that knowledge may enter the human mind without being communicated in any hitherto known or recognized ways.
Address to the British Association for the Advancement of Science (1898)
Source: The Power-House (1916), Ch. 3 "Tells of a Midsummer Night"
Context: I read now and then in the papers that some eminent scientist had made a great discovery. He reads a paper before some Academy of Science, and there are leading articles on it, and his photograph adorns the magazines. That kind of man is not the danger. He is a bit of the machine, a party to the compact. It is the men who stand outside it that are to be reckoned with, the artists in discovery who will never use their knowledge till they can use it with full effect.
Noble House (1981)
Context: "Changi changed everyone, changed values permanently. For instance, it gave you a dullness about death — we saw too much of it to have the same sort of meaning to outsiders, to normal people. We are a generation of dinosaurs, we the few who survived. I suppose anyone who goes to war, any war, sees life with different eyes if they end up in one piece."
What did you see?"
"A lot of bull that's worshipped as the be-all and end-all of existence. So much of 'normal, civilized' life is bull that you can't imagine. … What frightens you, doesn't frighten me, what frightens me, you'd laugh at."
The Golden Man (1954)
Context: "We were always afraid a mutant with superior intellectual powers would come along," Baines said reflectively. "A deeve who would be to us what we are to the great apes. Something with a bulging cranium, telepathic ability, a perfect semantic system, ultimate powers of symbolization and calculation. A development along our own path. A better human being."
"He acts by reflex," Anita said wonderingly. She had the analysis and was sitting at one of the desks studying it intently. "Reflex — like a lion. A golden lion." She pushed the tape aside, a strange expression on her face. "The lion god."
"Beast," Wisdom corrected tartly. "Blond beast, you mean."
"He runs fast," Baines said, "and that's all. No tools. He doesn't build anything or utilize anything outside himself. He just stands and waits for the right opportunity and then he runs like hell."
"This is worse than anything we've anticipated," Wisdom said. His beefy face was lead-gray. He sagged like an old man, his blunt hands trembling and uncertain. "To be replaced by an animal! Something that runs and hides. Something without a language!" He spat savagely. "That's why they weren't able to communicate with it. We wondered what kind of semantic system it had. It hasn't got any! No more ability to talk and think than a — dog."
[O] : Introduction, 0.6
Semiotics and the Philosophy of Language (1984)
Context: When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution. Now, a philosophy is not a science, because its assertions cannot be empirically tested … Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.
To walk, to make love, to sleep, to refrain from doing something, to give food to someone else, to eat roast beef on Friday — each is either a physical event or the absence of a physical event, or a relation between two or more physical events. However, each becomes an instance of good, bad, or neutral behavior within a given philosophical framework. Outside such a framework, to eat roast beef is radically different from making love, and making love is always the same sort of activity independent of the legal status of the partners. From a given philosophical point of view, both to eat roast beef on Friday and to make love to x can become instances of 'sin', whereas both to give food to someone and to make love to у can become instances of virtuous action.
Good or bad are theoretical stipulations according to which, by a philosophical decision, many scattered instances of the most different facts or acts become the same thing. It is interesting to remark that also the notions of 'object', 'phenomenon', or 'natural kind', as used by the natural sciences, share the same philosophical nature. This is certainly not the case of specific semiotics or of a human science such as cultural anthropology.
I've been told that some fear to leave; some don't want to go shopping for their families. Some don't want to go about their ordinary daily routines because, by wearing cover, they're afraid they'll be intimidated. That should not and that will not stand in America. Those who feel like they can intimidate our fellow citizens to take out their anger don't represent the best of America, they represent the worst of humankind, and they should be ashamed of that kind of behavior.
2000s, 2001, Islam is Peace (September 2001)
PENN Address (2004)
Context: I know idealism is not playing on the radio right now, you don't see it on TV, irony is on heavy rotation, the knowingness, the smirk, the tired joke. I've tried them all out but I'll tell you this, outside this campus — and even inside it — idealism is under siege beset by materialism, narcissism and all the other isms of indifference. Baggism, Shaggism. Raggism. Notism, graduationism, chismism, I don't know. Where's John Lennon when you need him?
The Cultivation of Conspiracy (1998)
Context: Learned and leisurely hospitality is the only antidote to the stance of deadly cleverness that is acquired in the professional pursuit of objectively secured knowledge. I remain certain that the quest for truth cannot thrive outside the nourishment of mutual trust flowering into a commitment to friendship. Therefore, I have tried to identify the climate that fosters and the "conditioned" air that hinders the growth of friendship.
The Sun My Heart (1996)
Context: We have to remember that our body is not limited to what lies within the boundary of our skin. Our body is much more immense. We know that if our heart stops beating, the flow of our life will stop, but we do not take the time to notice the many things outside of our bodies that are equally essential for our survival. If the ozone layer around our Earth were to disappear for even an instant, we would die. If the sun were to stop shining, the flow of our life would stop. The sun is our second heart, our heart outside of our body. It gives all life on Earth the warmth necessary for existence. Plants live thanks to the sun. Their leaves absorb the sun's energy, along with carbon dioxide from the air, to produce food for the tree, the flower, the plankton. And thanks to plants, we and other animals can live. All of us—people, animals, plants, and minerals—"consume" the sun, directly and indirectly. We cannot begin to describe all the effects of the sun, that great heart outside of our body.
When we look at green vegetables, we should know that it is the sun that is green and not just the vegetables. The green color in the leaves of the vegetables is due to the presence of the sun. Without the sun, no living being could survive. Without sun, water, air, and soil, there would be no vegetables. The vegetables are the coming-together of many conditions near and far.
Human Nature and Social Theory (1969)
Context: One will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.
"Ballad of the Double-Soul"
The Certain Hour (1916)
Context: In the beginning the Gods made man, and fashioned the sky and the sea,
And the earth's fair face for man's dwelling-place, and this was the Gods' decree: — "Lo, We have given to man five wits: he discerneth folly and sin;
He is swift to deride all the world outside, and blind to the world within:
So that man may make sport and amuse Us, in battling for phrases or pelf,
Now that each may know what forebodeth woe to his neighbor, and not to himself."
Credo (1965)
Context: I believe that love is the main key to open the doors to the "growth" of man. Love and union with someone or something outside of oneself, union that allows one to put oneself into relationship with others, to feel one with others, without limiting the sense of integrity and independence. Love is a productive orientation for which it is essential that there be present at the same time: concern, responsibility, and respect for and knowledge of the object of the union.
I believe that the experience of love is the most human and humanizing act that it is given to man to enjoy and that it, like reason, makes no sense if conceived in a partial way.
