
Of George Gershwin's Rhapsody in Blue
"Why Don't You Run Upstairs and Write a Nice Gershwin Tune?", in The Atlantic Monthly, April 1955.
A collection of quotes on the topic of paragraph, writing, first, books.
Of George Gershwin's Rhapsody in Blue
"Why Don't You Run Upstairs and Write a Nice Gershwin Tune?", in The Atlantic Monthly, April 1955.
"The Army of the Discontented," http://ebooks.library.cornell.edu/cgi/t/text/pageviewer-idx?c=nora;cc=nora;g=moagrp;xc=1;q1=The%20Army%20of%20the%20Discontented;rgn=full%20text;cite1=Powderly;cite1restrict=author;view=image;seq=0381;idno=nora0140-4;node=nora0140-4%3A8 North American Review, vol. 140, whole no. 341 (April 1885), p. 371.
Concepts
On the United States Declaration of Independence in her "Is It a Crime for a Citizen of the United States to Vote?" speech before her trial for voting (1873)
“Books don’t change people; paragraphs do; sometimes even sentences.”
Variant: Books don't change people; paragraphs do, Sometimes even sentences.
Source: A Godward Life: Savoring the Supremacy of God in All of Life
“life's not a paragraph
And death i think is no parenthesis”
Four VII
is 5 (1926)
Aurangzeb thus imposed it in the true spirit and letter of the tax.
Source: Theory and Practice of Muslim State in India (1999), Chapter 4
Speech https://api.parliament.uk/historic-hansard/commons/1934/mar/08/air-estimates-1934#column_2072 in the House of Commons (8 March 1934)
The 1930s
This quote was taken from the Synergy's Echoes page ( December, 1991 Houston, Texas, KLOL FM Echoes of Exposure with David Sadoff ).
Shakespeare's Memory, (1983); as translated by Andrew Hurley in Collected Fictions (1998)
William Lamb, 2nd Viscount Melbourne, ‘Epistle to the Editors of the Anti-Jacobin’, quoted in Wendy Hinde, George Canning (London: Purnell Books Services, 1973), p. 59.
About
"Reengineering work: don't automate, obliterate," 1990
“One of the easiest ways to differentiate an economist from almost anyone else in society” http://andrewgelman.com/2011/07/19/one_of_the_easi/ (19 July 2011)
Source: Money, Interest and Wages, (1982), p. 28; on his "Equilibrium and the Cycle" (1933), an influential work on the topics of intertemporal equilibrium, monetary theory, and trade cycle phenomena.
SM Lee Kuan Yew, The Singapore Story: Memoirs of Lee Kuan Yew, 1998
1990s
Source: Global Brain: The Evolution of Mass Mind from the Big Bang to the 21st Century (2000), Ch.8 Reality is a Shared Hallucination
Great Books: The Foundation of a Liberal Education (1954)
"Why Wikipedia Must Jettison Its Anti-Elitism" at kuro5hin (31 December 2004).
Speech http://hansard.millbanksystems.com/commons/1983/jan/26/falkland-islands-franks-report in the House of Commons (26 January 1983) responding to the Franks Inquiry into intelligence before the Falklands War.
Post-Prime Ministerial
"Remarks on the Rev. S. Haughton's Paper on the Bee's Cell, And on the Origin of Species" (1863).
( August 15, 2001 http://web.archive.org/web/20010105/www.nationalreview.com/goldberg/goldberg081501.shtml)
2000s, 2001
Foreword
All Else Is Bondage : Non-Volitional Living (1964)
1840s, Heroes and Hero-Worship (1840), The Hero As King
“Fate will not be confined by paragraphs.”
On the limitations of written constitutions, 1946. "Memoirs" - Page 190 - by Alfred Rosenberg.
Source: The Door Into Summer (1957), Chapter 5
1920s, Authority and Religious Liberty (1924)
as cited by Grace Glueck, in 'Robert Motherwell, Master of Abstract, Dies', by Grace Glueck, 'New York Times, 18 July 1991 https://www.nytimes.com/1991/07/18/obituaries/robert-motherwell-master-of-abstract-dies.html
Undated
Interview with Details Magazine, December 1996 https://pitchfork.com/features/article/10081-chris-cornell-searching-for-solitude/,
Soundgarden Era
1920s, Speech on the Anniversary of the Declaration of Independence (1926)
"Pierre Menard, Author of the Quixote"
The Garden of Forking Paths (1942)
Variant: There is no intellectual exercise which is not ultimately useless.
That's one star for me.
Reviewing Slide Hampton's arrangement of "It Ain't Necessarily So" https://www.youtube.com/watch?v=a940h3-1NV0 from Two Sides of Slide; as quoted in "Clare Fischer: Blindfold Test" http://www.mediafire.com/view/fix6ane8h54gx/Clare_Fischer#rjvay58eo774rhe
As quoted in "Fox News' Ben Carson Thinks New AP U.S. History Course Will Make Students Join ISIS" http://www.huffingtonpost.com/2014/10/01/ben-carson-ap-us-history_n_5910982.html, The Huffington Post (January 10, 2014)
Source: Memoirs (1885), Chapter III, pp. 128–130
Wenn man diese Dinge weiß, dann ist die Frage von ungeheurer Bedeutung: Wer soll künftig Richter sein? Es ist nicht gleichgültig, wer Richter ist. Damit, dass einer die schwarze Robe anlegt, das Barett aufsetzt und das Gesetzbuch aufschlägt, ist es nicht getan! Es ist ein großer Unterschied, ob ein Deutscher oder ein Neger auf dem Richterstuhl sitzt. Gewiß, Sie können einen Neger die deutsche Sprache, die schematische Anwendung der Gesetze und Paragraphen lehren -- trotzdem wird der Neger immer so richten, wie es ihm sein Blut gebietet!
04/20/1926, speech in the Bavarian regional parliament ("Kampf dem Weltfeind", Stürmer publishing house, Nuremberg, 1938)
p, 125
The History of Freedom in Antiquity (1877)
Source: , in 1843 (1844), p. 10.
Source: On Writing Well (Fifth Edition, orig. pub. 1976), Chapter 1, The Transaction, p. 6.
The Century magazine (1892)
Quote from a letter to Anita Pollitzer, Abiquiu, New Mexico, January 17, 1956; as quoted in The Complete Correspondence of Georgia O’Keeffe & Anita Pollitzer, ed. Clive Giboire, Touchstone Books, Simon & Schuster Inc., New York, 1990, p. 305
1950 - 1970
Quoted in New York Post (30 June 1955)
Letters and interviews
Appendix VI : A few principal rituals – Liber Reguli.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: We know one thing only. Absolute existence, absolute motion, absolute direction, absolute simultaneity, absolute truth, all such ideas: they have not, and never can have, any real meaning. If a man in delirium tremens fell into the Hudson River, he might remember the proverb and clutch at an imaginary straw. Words such as "truth" are like that straw. Confusion of thought is concealed, and its impotence denied, by the invention. This paragraph opened with "We know": yet, questioned, "we" make haste to deny the possibility of possessing, or even of defining, knowledge. What could be more certain to a parabola-philosopher that he could be approached in two ways, and two only? It would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. He could receive impressions only be meeting A, or being caught up by B. Yet he would be wrong in an infinite number of ways. There are therefore Aleph-Zero possibilities that at any moment a man may find himself totally transformed. And it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so "inscrutably infinite" and "absurd" and "immoral," etc. — because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions.
Silence is a Commons (1982)
Context: "Commons" is an Old English word. According to my Japanese friends, it is quite close to the meaning that iriai still has in Japanese. "Commons," like iriai, is a word which, in preindustrial times, was used to designate certain aspects of the environment. People called commons those parts of the environment for which customary law exacted specific forms of community respect. People called commons that part of the environment which lay beyond their own thresholds and outside of their own possessions, to which, however, they had recognized claims of usage, not to produce commodities but to provide for the subsistence of their households. The customary law which humanized the environment by establishing the commons was usually unwritten. It was unwritten law not only because people did not care to write it down, but because what it protected was a reality much too complex to fit into paragraphs. The law of the commons regulates the right of way, the right to fish and to hunt, to graze, and to collect wood or medicinal plants in the forest.
An oak tree might be in the commons. Its shade, in summer, is reserved for the shepherd and his flock; its acorns are reserved for the pigs of the neighbouring peasants; its dry branches serve as fuel for the widows of the village; some of its fresh twigs in springtime are cut as ornaments for the church — and at sunset it might be the place for the village assembly. When people spoke about commons, iriai, they designated an aspect of the environment that was limited, that was necessary for the community's survival, that was necessary for different groups in different ways, but which, in a strictly economic sense, was not perceived as scarce.
Source: Autobiography of a Brown Buffalo (1972), p. 100.
Context: Since I was about ten years younger than this crew of alcoholics, I just listened and filled their cups with cheap wine. After they’d had enough, I’d tell them of my escapades in Riverbank and in Panama where I’d worked with the Southern Baptist Convention and Jesus Christ to save the black souls of niggers, spics and Indians. I used to keep my eye on Harris when I told my stories. He had this nasty habit of pulling out a little notebook in the middle of a conversation and jotting down, as he said, “story ideas.” Later on, after I’d transferred to S. F. State and taken his writing course, he asked me if I wanted to read his first draft of Wake Up, Stupid! I kept it for a week and returned it to him at the next short story seminar. I only read the first paragraph. After that, I was no longer afraid of the intellectuals. I knew I could tell a better story.
Anarchism: Its Philosophy and Ideal (1896)
Context: Once a German jurist of great renown, Ihering, wanted to sum up the scientific work of his life and write a treatise, in which he proposed to analyze the factors that preserve social life in society. "Purpose in Law" (Der Zweck im Rechte), such is the title of that book, which enjoys a well-deserved reputation.
He made an elaborate plan of his treatise, and, with much erudition, discussed both coercive factors which are used to maintain society: wagedom and the different forms of coercion which are sanctioned by law. At the end of his work he reserved two paragraphs only to mention the two non-coercive factors — the feeling of duty and the feeling of mutual sympathy — to which he attached little importance, as might be expected from a writer in law.
But what happened? As he went on analyzing the coercive factors he realized their insufficiency. He consecrated a whole volume to their analysis, and the result was to lessen their importance! When he began the last two paragraphs, when he began to reflect upon the non-coercive factors of society, he perceived, on the contrary, their immense, outweighing importance; and instead of two paragraphs, he found himself obliged to write a second volume, twice as large as the first, on these two factors: voluntary restraint and mutual help; and yet, he analyzed but an infinitesimal part of these latter — those which result from personal sympathy — and hardly touched free agreement, which results from social institutions.
Answering a question by JSE chairperson Nyembezi-Heita in Rosebank, on the eve of the World Economic Forum in Davos, as quoted by Carien du Plessis in Ramaphosa and Magashule contradict each other on Reserve Bank nationalisation https://www.msn.com/en-za/money/politics/ramaphosa-and-magashule-contradict-each-other-on-reserve-bank-nationalisation/ar-BBSjJd5?ocid=spartanntp, Daily Maverick (17 January 2019)
Source: Sex, Art and American Culture : New Essays (1992), p. 262
2010s, Still no trace of an Aryan invasion: A collection on Indo-European origins (2019)
Source: Speech in the Guildhall, London (10 November 1878), quoted in The Times (11 November 1878), p. 10