Quotes about periodical

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Describing his first deliberate ingestion of LSD on the 19th of April 1943, in Ch. 1 : How LSD Originated http://www.psychedelic-library.org/child1.htm
LSD : My Problem Child (1980)
Context: 4/19/43 16:20: 0.5 cc of 1/2 promil aqueous solution of diethylamide tartrate orally = 0.25 mg tartrate. Taken diluted with about 10 cc water. Tasteless.
17:00: Beginning dizziness, feeling of anxiety, visual distortions, symptoms of paralysis, desire to laugh.
Supplement of 4/21: Home by bicycle. From 18:00- ca.20:00 most severe crisis. (See special report.)
Here the notes in my laboratory journal cease. I was able to write the last words only with great effort. By now it was already clear to me that LSD had been the cause of the remarkable experience of the previous Friday, for the altered perceptions were of the same type as before, only much more intense. I had to struggle to speak intelligibly. I asked my laboratory assistant, who was informed of the self-experiment, to escort me home. We went by bicycle, no automobile being available because of wartime restrictions on their use. On the way home, my condition began to assume threatening forms. Everything in my field of vision wavered and was distorted as if seen in a curved mirror. I also had the sensation of being unable to move from the spot. Nevertheless, my assistant later told me that we had traveled very rapidly. Finally, we arrived at home safe and sound, and I was just barely capable of asking my companion to summon our family doctor and request milk from the neighbors.
In spite of my delirious, bewildered condition, I had brief periods of clear and effective thinking — and chose milk as a nonspecific antidote for poisoning.

"The Future of Democracy" http://www.online-literature.com/chesterton/what-i-saw-in-america/19/
What I Saw in America (1922)
Context: The last hundred years has seen a general decline in the democratic idea. If there be anybody left to whom this historical truth appears a paradox, it is only because during that period nobody has been taught history, least of all the history of ideas. If a sort of intellectual inquisition had been established, for the definition and differentiation of heresies, it would have been found that the original republican orthodoxy had suffered more and more from secessions, schisms, and backslidings. The highest point of democratic idealism and conviction was towards the end of the eighteenth century, when the American Republic was 'dedicated to the proposition that all men are equal.' It was then that the largest number of men had the most serious sort of conviction that the political problem could be solved by the vote of peoples instead of the arbitrary power of princes and privileged orders.

Critique of Practical Reason (1788)
Context: Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite.

Translated by Thomas Kingsmill Abbott

King quoted here John F. Kennedy who at the signing of a charter establishing the German Peace Corps in Bonn, West Germany (24 June 1963) remarked: Dante once said that the hottest places in hell are reserved for those who, in a period of moral crisis, maintain their neutrality.
According to Bartleby.com, Kennedy's remark may have been inspired by the passage from Dante Alighieri’s La Comedia Divina “Inferno,” canto 3, lines 35–42 (1972) passage as translated by Geoffrey L. Bickersteth: "by those disbodied wretches who were loth when living, to be either blamed or praised. [...] Fear to lose beauty caused the heavens to expel these caitiffs; nor, lest to the damned they theng ave cause to boast, receives them the deep hell." A more modern-sounding translation from the foregoing Dante’s Inferno passage was translataed 1971 by Mark Musa thus: “They are mixed with that repulsive choir of angels … undecided in neutrality. Heaven, to keep its beauty, cast them out, but even Hell itself would not receive them for fear the wicked there might glory over them.”
This is also often quoted slightly differently as: "The hottest place in Hell is reserved for those who remain neutral in times of great moral conflict"
1960s, Why I Am Opposed to the War in Vietnam (1967)
Context: I see this war as an unjust, evil, and futile war. I preach to you today on the war in Vietnam because my conscience leaves me with no other choice. The time has come for America to hear the truth about this tragic war. In international conflicts, the truth is hard to come by because most nations are deceived about themselves. Rationalizations and the incessant search for scapegoats are the psychological cataracts that blind us to our sins. But the day has passed for superficial patriotism. He who lives with untruth lives in spiritual slavery. Freedom is still the bonus we receive for knowing the truth. "Ye shall know the truth," says Jesus, "and the truth shall set you free." Now, I've chosen to preach about the war in Vietnam because I agree with Dante, that the hottest places in hell are reserved for those who in a period of moral crisis maintain their neutrality. There comes a time when silence becomes betrayal.

The Union (1829)

Eminent Historians: Their Technology, Their Line, Their Fraud
Context: The real crime of these eminences does not lie in the loss they have inflicted in terms of money. It lies in the condition to which they have reduced institutions. It lies in their dereliction – because of which projects that were important for our country have languished. It lies even more in the use to which they have put those institutions.
They have used them to have a comfortable time, of course. They have used them to puff up each other’s reputations, of course. But the worst of it is that they have used their control of these institutions to pervert public discourse, and thereby derail public policy.
They have made India out to have been an empty land, filled by successive invaders. They have made present-day India, and Hinduism even more so, out to be a zoo – an agglomeration of assorted, disparate specimens. No such thing as ‘India’, just a geographical expression, just a construct of the British; no such thing as Hinduism, just a word used by Arabs to describe the assortment they encountered, just an invention of the communalists to impose a uniformity – that has been their stance. For this they have blackened the Hindu period of our history, and, as we shall see, strained to whitewash the Islamic period. They have denounced ancient India’s social system as the epitomy of oppression, and made totalitarian ideologies out to be egalitarian and just.
They have belittled our ancient culture and exaggerated syncretistic elements which survived and made them out to have been an entire ‘culture’, the ‘composite culture’ as they call it. Which culture isn’t? And all the while they have taken care to hide the central facts about these common elements in the life of our people: that they had survived in spite of the most strenuous efforts spread over a thousand years of Islamic rulers and the ulema to erase them, that they had survived in spite of the sustained efforts during the last one hundred and fifty years of the missionaries and British rulers to make us forget and shed these elements, that the elements had survived their efforts to instead inflame each section to see its ‘identity’ and essence in factors which, if internalized, would set it apart. Most of all, these intellectuals and the like have completely diverted public view from the activities in our own day of organizations like the Tabhligi jamaat and the Church which are exerting every nerve, and deploying uncounted resources to get their adherents to discard every practice and belief which they share with their Hindu neighbours.
These intellectuals and their patrons have worked a diabolic inversion: the inclusive religion, the pluralist spiritual search of our people and land, they have projected as intolerant, narrow-minded, obscurantist; and the exclusivist, totalitarian, revelatory religions and ideologies – Islam, Christianity, Marxism-Leninism – they have made out to be the epitomes of tolerance, open-mindedness, democracy, secularism!

Sermon 1
Context: So that I may be perfectly clear... Before the death of Christ during the period between the calling of Abraham and the fullness of time, the people of Israel were the vehicle of Divine Revelation. The Spirit of God raised up and enlightened men who by the law, the Mosaic Thorah, regulated their religious and civil life, by the Psalms provided them with a prayer book for family devotion and a hymn-book... It is only with this Israel of the early biblical period that I shall deal in my Advent sermons. After the death of Christ Israel was dismissed from the service of Revelation.

Chpt.3, p. 31
Principles of Geology (1832), Vol. 1
Context: The most remarkable work of that period was published by Steno... The treatise bears the quaint title of 'De Solido intra Solidum contento naturaliter (1669,)' by which the author intended to express 'On Gems, Crystals, and organic Petrifactions enclosed within solid Rocks.'... Steno had compared the fossil shells with their recent analogues, and traced the various gradations from the state of mere calcification, when their natural gluten only was lost, to the perfect substitution of stony matter. He demonstrated that many fossil teeth found in Tuscany belonged to a species of shark; and he dissected, for the purpose of comparison, one of these fish recently taken from the Mediterranean. That the remains of shells and marine animals found petrified were not of animal origin was still a favorite dogma of many, who were unwilling to believe that the earth could have been inhabited by living beings long before many of the mountains were formed.

1960s, I've Been to the Mountaintop (1968)
Context: As you know, if I were standing at the beginning of time, with the possibility of general and panoramic view of the whole human history up to now, and the Almighty said to me, "Martin Luther King, which age would you like to live in?" — I would take my mental flight by Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. And in spite of its magnificence, I wouldn't stop there. I would move on by Greece, and take my mind to Mount Olympus. And I would see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon as they discussed the great and eternal issues of reality.
But I wouldn't stop there. I would go on, even to the great heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. But I wouldn't stop there. I would even come up to the day of the Renaissance, and get a quick picture of all that the Renaissance did for the cultural and esthetic life of man. But I wouldn't stop there. I would even go by the way that the man for whom I'm named had his habitat. And I would watch Martin Luther as he tacked his ninety-five theses on the door at the church in Wittenberg.
But I wouldn't stop there. I would come on up even to 1863, and watch a vacillating president by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation. But I wouldn't stop there. I would even come up the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent cry that we have nothing to fear but fear itself.
But I wouldn't stop there. Strangely enough, I would turn to the Almighty, and say, "If you allow me to live just a few years in the second half of the twentieth century, I will be happy." Now that's a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land. Confusion all around. That's a strange statement. But I know, somehow, that only when it is dark enough, can you see the stars. And I see God working in this period of the twentieth century in a way that men, in some strange way, are responding — something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya: Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee — the cry is always the same — "We want to be free."

Interview in El Mercurio (1981)
1980s and later
Context: Well, I would say that, as long-term institutions, I am totally against dictatorships. But a dictatorship may be a necessary system for a transitional period. At times it is necessary for a country to have, for a time, some form or other of dictatorial power. As you will understand, it is possible for a dictator to govern in a liberal way. And it is also possible for a democracy to govern with a total lack of liberalism. Personally I prefer a liberal dictator to democratic government lacking liberalism. My personal impression — and this is valid for South America — is that in Chile, for example, we will witness a transition from a dictatorial government to a liberal government. And during this transition it may be necessary to maintain certain dictatorial powers, not as something permanent, but as a temporary arrangement.

"The Engineered Century" http://www.nae.edu/Publications/Bridge/TheVertiginousMarchofTechnology/TheEngineeredCentury.aspx remarks delivered during National Engineers Week on behalf of the National Academy of Engineering at the National Press Club (22 February 2000)
Context: A century hence, 2000 may be viewed as quite a primitive period in human history. It’s something to hope for. … I am, and ever will be, a white-socks, pocket-protector, nerdy engineer — born under the second law of thermodynamics, steeped in the steam tables, in love with free-body diagrams, transformed by Laplace, and propelled by compressible flow. As an engineer, I take a substantial amount of pride in the accomplishments of my profession.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 133 -->
Context: It is when the child is accustomed to act from the point of view of those around him, when he tries to please rather than to obey, that he will judge in terms of intentions. So that taking intentions into account presupposes cooperation and mutual respect. Only those who have children of their own know how difficult it is to put this into practice. Such is the prestige of parents in the eyes of the very young child, that even if they lay down nothing in the form of general duties, their wishes act as law and thus give rise automatically to moral realism (independently, of course, of the manner in which the child eventually carries out these desires). In order to remove all traces of moral realism, one must place oneself on the child's own level, and give him a feeling of equality by laying stress on one's own obligations and one's own deficiencies. In this way the child will find himself in the presence, not of a system of commands requiring ritualistic and external obedience, but of a system of social relations such that everyone does his best to obey the same obligations, and does so out of mutual respect. The passage from obedience to cooperation thus marks a progress analogous to that of which we saw the effects in the evolution of the game of marbles: only in the final stage does the morality of intention triumph over the morality of objective responsibility.
When parents do not trouble about such considerations as these, when they issue contradictory commands and are inconsistent in the punishments they inflict, then, obviously, it is not because of moral constraint but in spite of and as a reaction against it that the concern with intentions develops in the child. Here is a child, who, in his desire to please, happens to break something and is snubbed for his pains, or who in general sees his actions judged otherwise than he judges them himself. It is obvious that after more or less brief periods of submission, during which he accepts every verdict, even those that are wrong, he will begin to feel the injustice of it all. Such situations can lead to revolt. But if, on the contrary, the child finds in his brothers and sisters or in his playmates a form of society which develops his desire for cooperation and mutual sympathy, then a new type of morality will be created in him, a morality of reciprocity and not of obedience. This is the true morality of intention and of subjective responsibility. <!--
In short, whether parents succeed in embodying it in family life or whether it takes root in spite of and in opposition to them, it is always cooperation that gives intention precedence over literalism, just as it was unilateral respect that inevitably provoked moral realism. Actually, of course, there are innumerable intermediate stages between these two attitudes of obedience and collaboration, but it is useful for the purposes of analysis to emphasize the real opposition that exists between them.

1800s, Second Presidential Administration (1805-1809)
Context: I congratulate you, fellow citizens, on the approach of the period at which you may interpose your authority constitutionally to withdraw the citizens of the United States from all further participation in those violations of human rights which have been so long continued on the un-offending inhabitants of Africa, and which the morality, the reputation, and the best of our country have long been eager to proscribe. Although no law you may pass can take prohibitory effect until the first day of the year 1808, yet the intervening period is not too long to prevent by timely notice expeditions which can not be completed before that day.

Thomas Jefferson's Sixth State of the Union Address (2 December 1806)

LX. FAME
Orphic Sayings
Context: Enduring fame is ever posthumous. The orbs of virtue and genius seldom culminate during their terrestrial periods. Slow is the growth of great names, slow the procession of excellence into arts, institutions, life. Ages alone reflect their fulness of lustre. The great not only unseal, but create the organs by which they are to be seen. Neither Socrates nor Jesus is yet visible to the world.

Essentials to Peace (1953)
Context: These opening remarks may lead you to assume that my suggestions for the advancement of world peace will rest largely on military strength. For the moment the maintenance of peace in the present hazardous world situation does depend in very large measure on military power, together with Allied cohesion. But the maintenance of large armies for an indefinite period is not a practical or a promising basis for policy. We must stand together strongly for these present years, that is, in this present situation; but we must, I repeat, we must find another solution, and that is what I wish to discuss this evening.

Madison's own notes on Madison's remarks of debate (6 June 1787) http://avalon.law.yale.edu/18th_century/debates_606.asp
1780s, The Debates in the Federal Convention (1787)
Context: In all cases where a majority are united by a common interest or passion, the rights of the minority are in danger. What motives are to restrain them? A prudent regard to the maxim that honesty is the best policy is found by experience to be as little regarded by bodies of men as by individuals. Respect for character is always diminished in proportion to the number among whom the blame or praise is to be divided. Conscience, the only remaining tie, is known to be inadequate in individuals: In large numbers, little is to be expected from it. Besides, Religion itself may become a motive to persecution & oppression. — These observations are verified by the Histories of every Country antient & modern. In Greece & Rome the rich & poor, the creditors & debtors, as well as the patricians & plebians alternately oppressed each other with equal unmercifulness. What a source of oppression was the relation between the parent cities of Rome, Athens & Carthage, & their respective provinces: the former possessing the power, & the latter being sufficiently distinguished to be separate objects of it? Why was America so justly apprehensive of Parliamentary injustice? Because G. Britain had a separate interest real or supposed, & if her authority had been admitted, could have pursued that interest at our expence. We have seen the mere distinction of colour made in the most enlightened period of time, a ground of the most oppressive dominion ever exercised by man over man. What has been the source of those unjust laws complained of among ourselves? Has it not been the real or supposed interest of the major number? Debtors have defrauded their creditors. The landed interest has borne hard on the mercantile interest. The Holders of one species of property have thrown a disproportion of taxes on the holders of another species. The lesson we are to draw from the whole is that where a majority are united by a common sentiment, and have an opportunity, the rights of the minor party become insecure. In a Republican Govt. the Majority if united have always an opportunity. The only remedy is to enlarge the sphere, & thereby divide the community into so great a number of interests & parties, that in the 1st. place a majority will not be likely at the same moment to have a common interest separate from that of the whole or of the minority; and in the 2d. place, that in case they shd. have such an interest, they may not be apt to unite in the pursuit of it. It was incumbent on us then to try this remedy, and with that view to frame a republican system on such a scale & in such a form as will controul all the evils wch. have been experienced.

Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV.

Gift from the Sea (1955)
Context: I believe most people are aware of periods in their lives when they seem to be "in grace" and other periods when they feel "out of grace," even though they may use different words to describe these states. In the first happy condition, one seems to carry all one’s tasks before one lightly, as if borne along on a great tide; and in the opposite state one can hardly tie a shoe-string. It is true that a large part of life consists in learning a technique of tying the shoe-string, whether one is in grace or not. But there are techniques of living too; there are even techniques in the search for grace.

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.2, p. 72
Context: In a well worn metaphor, a parallel is drawn between the life of man and the metamorphosis of the caterpillar into the butterfly; but the comparison may be more just as well as more novel, if for its former term we take the mental progress of the race. History shows that the human mind, fed by constant accessions of knowledge, periodically grows too large for its theoretical coverings, and bursts them asunder to appear in new habiliments, as the feeding and growing grub, at intervals, casts its too narrow skin and assumes another, itself but temporary. Truly the imago state of Man seems to be terribly distant, but every moult is a step gained, and of such there have been many.

Segment 67
Peoples Archive interview
Context: The word fractal, once introduced, had an extraordinary integrating effect upon myself and upon many people around. Initially again it was simply a word to write a book about, but once a word exists one begins to try to define it, even though initially it was simply something very subjective and indicating my field. Now the main property of all fractals, put in very loose terms, is that each part — they're made of parts — each part is like the whole except it is smaller. After having coined this word I sorted my own research over a very long period of time and I realised that I had been doing almost nothing else in my life.

The Exemplar, The Little Book of Truth
Context: Eternity is life that is beyond time but includes within itself all time but without a before or after. And whoever is taken into the Eternal Nothing possesses all in all and has no 'before or after'. Indeed a person taken within today would not have been there for a shorter period from the point of view of eternity than someone who had been taken Whoever is taken into the Eternal Nothing possesses all in all and has no 'before or after' within a thousand years ago.

As quoted in God’s Mission in the World : An Ecumenical Christian Study Guide on Global Poverty and the Millennium Development Goals (2006) by The Episcopal Church Office of Government Relations and the Evangelical Lutheran Church in America.
Context: I don't preach a social gospel; I preach the Gospel, period. The gospel of our Lord Jesus Christ is concerned for the whole person. When people were hungry, Jesus didn't say, ""Now is that political or social?"" He said, ""I feed you."" Because the good news to a hungry person is bread.

Source: My Share Of The Task (2013), p. 393-394
Context: All leaders are human. They get tired, angry, and jealous and carry the same range of emotions and frailties common to mankind. Most leaders periodically display them. The leaders I most admired were totally human but constantly strove to be the best humans they could be. Leaders make mistakes, and they are often costly. The first reflex is normally to deny the failure to themselves; the second is to hide it from others, because most leaders covet a reputation for infallibility. But it's a fool's dream and inherently dishonest. There are few secrets to leadership. It is mostly just hard work. More than anything else it requires self-discipline. Colorful, charismatic characters often fascinate people, even soldiers. But over time, effectiveness is what counts. Those who lead most successfully do so while looking out for their followers' welfare.

Foreword to revised edition (1982)
One Man's Meat (1942)
Context: Once in everyone's life there is apt to be a period when he is fully awake, instead of half asleep. I think of those five years in Maine as the time when this happened to me … I was suddenly seeing, feeling, and listening as a child sees, feels, and listens. It was one of those rare interludes that can never be repeated, a time of enchantment. I am fortunate indeed to have had the chance to get some of it down on paper.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Third Part.
Third Part of Narrative

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 59
Context: He [Grotius] avoided another danger as serious as his precocity had been. He steered clear of the quicksands of useless scholarship, which had engulfed so many strong men of his time. The zeal of learned men in that period was largely given to knowing things not worth knowing, to discussing things not worth discussing, to proving things not worth proving. Grotius seemed plunging on, with all sails set, into these quicksands; but again his good sense and sober judgment saved him: he decided to bring himself into the current of active life flowing through his land and time, and with this purpose he gave himself to the broad and thorough study of jurisprudence.

Source: A History of Economic Thought (1939), Chapter V, Reaction And Revolution, p. 208
Context: One thing which is striking in Malthus's theory is his insistence on contradictions and conflicts in the capitalist system. The system is shown not to be self-adjusting. Unless a large class of unproductive consumers was maintained, periodic over-production and stagnation would inevitably occur. For the first time, in English economic theory at any rate, the possibility of crises arising from causes inherent in the capitalist system was admitted.

Source: Monetary Equilibrium (1939), p. 34
Context: An important distinction exists between prospective and retrospective methods of calculating economic quantities such as incomes, savings, and investments; and... a corresponding distinction of great theoretical importance must be drawn between two alternative methods of defining these quantities. Quantities defined in terms of measurements made at the end of the period in question are referred to as ex post; quantities defined in terms of action planned at the beginning of the period in question are referred to as.

"The State of the Union" (1975)
1970s, Homage to Daniel Shays : Collected Essays (1972), Matters of Fact and Fiction : Essays 1973 - 1976 (1978)
Context: The period of Prohibition — called the noble experiment — brought on the greatest breakdown of law and order the United States has known until today. I think there is a lesson here. Do not regulate the private morals of people. Do not tell them what they can take or not take. Because if you do, they will become angry and antisocial and they will get what they want from criminals who are able to work in perfect freedom because they have paid off the police.

"The Desert. Sinai.", Ch. 21, p. 278
Report to Greco (1965)
Context: "Tomorrow, go forth and stand before the Lord. A great and strong wind will blow over you and rend the mountains and break in pieces the rocks, but the Lord will not be in the wind. And after the wind and earthquake, but the Lord will not be in the earthquake. And after the earthquake a fire, but the Lord will not be in the fire. And after the fire a gentle, cooling breeze. That is where the Lord will be."
This is how the spirit comes. After the gale, the earthquake, and fire: a gentle, cooling breeze. This is how it will come in our own day as well. We are passing through the period of earthquake, the fire is approaching, and eventually (when? after how many generations?) the gentle, cool breeze will blow.

A History of the United States of America During the First Administration of James Madison (1890), Vol. II, Ch. VI: Meeting of the Twelfth Congress; 1921 edition, p. 123
Context: A period of about twelve years measured the beat of the pendulum. After the Declaration of Independence, twelve years had been needed to create an efficient Constitution; another twelve years of energy brought a reaction against the government then created; a third period of twelve years was ending in a sweep toward still greater energy; and already a child could calculate the result of a few more such returns.

Periods of 25 Variable Stars in the Small Magellanic Cloud http://adsabs.harvard.edu/abs/1912HarCi.173....1L (1912)
Context: A remarkable relation between the brightness of these [Cepheid] variables and the length of their periods will be noticed. In H. A. 60, No.4, attention was called to the fact that the brighter variables have the longer periods, but at that time it was felt that the number was too small the drawing of general conclusions. The periods of 8 additional variables which have been determined since that time, however, conform to the same law. The relation is shown graphically in Figure 1... The two resulting curves, one for the maxima and one for the minima, are surprisingly smooth, and of remarkable form. In Figure 2, the abscissas are equal to the logarithms of the periods, and the ordinates to the corresponding magnitudes, as in Figure 1. A straight line can readily be drawn among each of the two series of points corresponding to the maxima and minima, thus showing that there is a simple relation between the brightness of the variables and their periods. The logarithm of the period increases by about 0.48 for each increase of one magnitude in brightness.

I Ain't Got Time To Bleed (1999)
Context: I'm all for gun control, I just define it a little differently. If you can put 2 rounds into the same hole from 25 meters, that's gun control! If you're going to own a gun, you have an obligation to know what you're doing with it. When the Constitution gave us the right to bear arms, it also made us responsible for using them properly. It's not fair of us as citizens to lean more heavily on one side of that equation than on the other.
So I support waiting periods and training requirements for gun ownership, and I like the idea that it shouldn't be incredibly easy to get guns. I support the right to carry concealed weapons, but I think people who want a concealed-weapons permit need to pass a training and safety course. The Constitution calls for a "well-regulated militia." In other words, you need to know how to use your weapon, and practice with it.
Where I draw the line is at gun registration. A law that says that everybody who owns a gun has to be on record is too easy to abuse.

The Principles of Anarchism
Context: Anarchists know that a long period of education must precede any great fundamental change in society, hence they do not believe in vote begging, nor political campaigns, but rather in the development of self-thinking individuals.
We look away from government for relief, because we know that force (legalized) invades the personal liberty of man, seizes upon the natural elements and intervenes between man and natural laws; from this exercise of force through governments flows nearly all the misery, poverty, crime and confusion existing in society.

All the Trouble in the World (1994)

Book I, 1101a.10
Nicomachean Ethics

On his blog, talking about genre http://www.danielabraham.com/?p=160
Context: I think that the successful genres of a particular period are reflections of the needs and thoughts and social struggles of that time. When you see a bunch of similar projects meeting with success, you’ve found a place in the social landscape where a particular story (or moral or scenario) speaks to readers. You’ve found a place where the things that stories offer are most needed.
And since the thing that stories most often offer is comfort, you’ve found someplace rich with anxiety and uncertainty. (That’s what I meant when I said to Melinda Snodgrass that genre is where fears pool.)

Nobel Address (1991)
Context: A period of transition to a new quality in all spheres of society's life is accompanied by painful phenomena. When we were initiating perestroika we failed to properly assess and foresee everything. Our society turned out to be hard to move off the ground, not ready for major changes which affect people's vital interests and make them leave behind everything to which they had become accustomed over many years. In the beginning we imprudently generated great expectations, without taking into account the fact that it takes time for people to realize that all have to live and work differently, to stop expecting that new life would be given from above.

No. 78
The Federalist Papers (1787–1788)
Context: That inflexible and uniform adherence to the rights of the Constitution, and of individuals, which we perceive to be indispensable in the Courts of justice, can certainly not be expected from Judges who hold their offices by a temporary commission. Periodical appointments, however regulated, or by whomsoever made, would, in some way or other, be fatal to their necessary independence. If the power of making them was committed either to the Executive or Legislature, there would be danger of an improper complaisance to the branch which possessed it; if to both, there would be an unwillingness to hazard the displeasure of either; if to the People, or to persons chosen by them for the special purpose, there would be too great a disposition to consult popularity, to justify a reliance that nothing would be consulted but the Constitution and the laws.

Katastroika (1988)

The Devil's Advocate (1952)
1950s
Context: You see, when a nation threatens another nation the people of the latter forget their factionalism, their local antagonisms, their political differences, their suspicions of each other, their religious hostilities, and band together as one unit. Leaders know that, and that is why so many of them whip up wars during periods of national crisis, or when the people become discontented and angry. The leaders stigmatize the enemy with every vice they can think of, every evil and human depravity. They stimulate their people’s natural fear of all other men by channeling it into a defined fear of just certain men, or nations. Attacking another nation, then, acts as a sort of catharsis, temporarily, on men’s fear of their immediate neighbors. This is the explanation of all wars, all racial and religious hatreds, all massacres, and all attempts at genocide.

Chips from a German Workshop (1866)

"Fear", pp. 31, Harper Row 1966
Native Son (1940)

1940s, To Every Briton (1940)
Context: This is no appeal made by a man who does not know his business. I have been practising with scientific precision non-violence and its possibilities for an unbroken period of over fifty years. I have applied it in every walk of life, domestic, institutional, economic and political. I know of no single case in which it has failed. Where it has seemed sometimes to have failed, I have ascribed it to my imperfections. I claim no perfection for my self. But I do claim to be a passionate seeker after Truth, which is but another name for God. In the course of the search the discovery of non-violence came to me. Its spread is my life-mission. I have no interest in living except for the prosecution of that mission.

1860s, Our Composite Nationality (1869)
Context: It is objected to the Chinaman that he is secretive and treacherous, and will not tell the truth when he thinks it for his interest to tell a lie. There may be truth in all this; it sounds very much like the account of man’s heart given in the creeds. If he will not tell the truth, except when it is for his interest to do so, let us make it for his interest to tell the truth. We can do it by applying to him the same principle of justice that we apply to ourselves. But I doubt if the Chinese are more untruthful than other people. At this point I have one certain test. Mankind are not held together by lies. Trust is the foundation of society. Where there is no truth, there can be no trust, and where there is no trust, there can be no society. Where there is society, there is trust, and where there is trust, there is something upon which it is supported. Now a people who have confided in each other for five thousand years; who have extended their empire in all directions until it embraces one-fifth of the population of the globe; who hold important commercial relations with all nations; who are now entering into treaty stipulations with ourselves, and with all the great European powers, cannot be a nation of cheats and liars, but must have some respect for veracity. The very existence of China for so long a period, and her progress in civilization, are proofs of her truthfulness. This is the last objection which should come from those who profess the all-conquering power of the Christian religion. If that religion cannot stand contact with the Chinese, religion or no religion, so much the worse for those who have adopted it. It is the Chinaman, not the Christian, who should be alarmed for his faith. He exposes that faith to great dangers by exposing it to the freer air of America. But shall we send missionaries to the heathen to right to come to us? I think a few honest believers in the teachings of Confucius would be well employed in expounding his doctrines among us.

Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book II, Chapter IX, Sec. 12
Context: The hornbeam... is not a wood that breaks easily and is very convenient to handle. Hence the Greeks call it "zygia," because they make of it yokes for their draught animals... Cypress and pine are also just as admirable; for although they... are apt to warp when used in buildings... they can be kept to a great age without rotting because the liquid contained within their substances has a bitter taste which by its pungency prevents the entrance of decay or of those little creatures which are destructive. Hence buildings made of these kinds of wood last for an unending period of time.

1920s, The Progress of a People (1924)
Context: The accomplishments of the colored people in the United States, in the brief historic period since they were brought here from the restrictions of their native continent, can not but make us realize that there is something essential in our civilization which gives it a special power. I think we shall be able to agree that this particular element is the Christian religion, whose influence always and everywhere has been a force for the illumination and advancement of the peoples who have come under its sway.

From a series of interviews with Marco Livingstone (April 22 - May 7, 1980 and July 6 - 7, 1980) quoted in Livingstone's David Hockney (1981) , p. 112
1980s
Context: When conventions are old, there's quite a good reason, it's not arbitrary. So Picasso discovered that, as it were, and I'm sure that for him that was probably almost as exciting as discovering Cubism, rediscovering conventions of ordinary appearance, one-point perspective or something. The purists think you're going backwards, but I know you'd go forward. Future art that is based on appearances won't look like the art that's gone before. Even revivals of a period are not the same. The Renaissance is not the same as ancient Greece; the Gothic revival is not the same as Gothic. It might look like that at first, but you can tell it's not. The way we see things is constantly changing. At the moment the way we see things has been left a lot to the camera. That shouldn't necessarily be.

Source: From the Danube to the Yalu (1954), p. 2

The Future of Civilization (1938)
Context: During all the period before 1914, Europe and, in a degree, the whole world lived under the perpetual shadow of war, as we are doing, I am afraid, at the present time. No doubt after it had been going on for a certain time, people became callous. They thought war had been so often avoided that it would continue to be avoided. But nevertheless, all international policy was carried on on the basis that sooner or later war might and probably would have to be faced. This has again become true, and it casts its shadow over every form of human activity. The civil life of every nation is deformed and weakened and obstructed by this threat of war. We are wasting gigantic sums, sums far greater than we have ever wasted before, on preparations for war, because war has again become a very present possibility and, at the same time, its horrors and dangers are enormously greater than they were before 1914.

Myth and Reality (1963)
Context: Whereas "false stories" can be told anywhere and at any time, myths must not be recited except during a period of sacred time (usually in autumn or winter, and only at night).... This custom has survived even among peoples who have passed beyond the archaic stage of culture. Among the Turco-Mongols and the Tibetans the epic songs of the Gesar cycle can be recited only at night and in winter.

Diary entry (April 1910).
The Diary and Letters of Käthe Kollwitz (1955)
Context: I am gradually approaching the period in my life when work comes first. When both the boys went away for Easter, I hardly did anything but work. Worked, slept, ate and went for short walks. But above all I worked. And yet I wonder whether the "blessing" is not missing from such work. No longer diverted by other emotions, I work the way a cow grazes.

"The Way Of Chuang Tzu".
The Way of Chuang-Tzŭ (1965)
Context: The humor, the sophistication, the literary genius, and philosophical insight of Chuang Tzu are evident to anyone who samples his work. But before one can begin to understand even a little of his subtlety, one must situate him in his cul­tural and historical context. That is to say that one must see him against the background of the Confucianism which he did not hesitate to ridicule, along with all the other sedate and accepted schools of Chinese thought, from that of Mo Ti to that of Chuang's contemporary, friend, and constant op­ponent, the logician Hui Tzu. One must also see him in rela­tion to what followed him, because it would be a great mistake to confuse the Taoism of Chuang Tzu with the popular, de­ generate amalgam of superstition, alchemy, magic, and health­ culture which Taoism later became.
The true inheritors of the thought and spirit of Chuang Tzu are the Chinese Zen Buddhists of the Tang period (7th to 10th centuries A. D.). But Chuang Tzu continued to exert an influence on all cultured Chinese thought, since he never ceased to be recognized as one of the great writers and think­ ers of the classical period. The subtle, sophisticated, mystical Taoism of Chuang Tzu and Lao Tzu has left a permanent mark on all Chinese culture and on the Chinese character itself. There have never been lacking authorities like Daisetz T. Suzuki, the Japanese Zen scholar, who declare Chuang Tzu to be the very greatest of the Chinese philosophers. There is no question that the kind of thought and culture represented by Chuang Tzu was what transformed highly speculative Indian Buddhism into the humorous, iconoclastic, and totally practical kind of Buddhism that was to flourish in China and in Japan in the various schools of Zen. Zen throws light on Chuang Tzu, and Chuang Tzu throws light on Zen.

1920s, The Genius of America (1924)
Context: It is a truism, of course, but it is none the less a fact which we must never forget, that this continent and this American community have been blessed with an unparalleled capacity for assimilating peoples of varying races and nations. The continuing migration which in three centuries has established here this nation of more than a hundred million, has been the greatest that history records as taking place in any such brief period. Viewing it historically, we find that the migration to America was little more than a westward projection of the series of great movements of peoples, by which Europe was given its present population. But there is a striking difference between the migrations into Europe, and the later movements of the same racial elements to the New World.

Vol. 1, pt. 1, translated by W.P.Dickson.
Introductory Paragraph
The History of Rome - Volume 1
Context: The Mediterranean Sea with its various branches, penetrating far into the great Continent, forms the largest gul of the ocean, and, alternately narrowed by islands or projections of the land and expanding to considerable breadth, at once separates and connects the three divisions of the Old World. The shores of this inland sea were in ancient times peopled by various nations, belonging in an ethno-graphical and philological point of view to different races, but constituting in their historical aspect one whole. This historic whole has been usually, but not very appropriately, entitled the history of the ancient world. It is in reality the history of the civilization among the Mediterranean nations; and as it passes before us in its successive stages, it presents four great phases of development, - the history of the Coptic or Egyptian stock dwelling on the southern shore, the history of the Aramaean or Syrian Nation, which occupied the east coast and extended into the interior of Asia as far as the Euphrates and Tigris, and the histories of the twin-peoples, the Hellenes and the Italians, who received as their heritage the countries bordering on its European shores. Each of these histories was in its earlier stages connected with other regions and with other cycles of historical evolution, but each soon entered on its own peculiar career. The surrounding nations of alien or even of kindred extraction, - the Berbers and Negroes of Africa, the Arabs and Persians, and Indians of Asia, the Celts and Germs of Europe, - came into manifold contact with the peoples inhabiting the borders of the Mediterranean, but they neither imparted unto them nor received from them any influences of really decisive effect upon their respective destinies. So far, therefore, as cycles of culture admit of demarcation at all, we may regard that cycle as a unity which has its culminating points denoted by the names Thebes, Carthage, Athens, and Rome. The four nations represented by these names, after each of them had attained in a path of its own peculiar and noble civilization, mingled with one another in the most varied relations of reciprocal intercourse, and skilfully elaborated and richly developed all the elements of human nature. At length their cycle as accomplished. New peoples who hitherto had onled laved the territories of the states of the Mediterranean, as waves lave the beach, overflowed both shores, severed the history of its south coast from that of the north, and transferred the centre of civilization from the Mediterranean to the Atlantic Ocean. The distinction between ancient and modern history, therefore, is no mere accident, nor yet a mere matter of chronological convenience. What is called modern history is in reality the formation of a new cycle of culture, connected at several epochs of its development with the perishing or perished civilization of the mediterranean states, as that was connected with the primitive civilization of the Indo-Germanic stock, but destined, like that earlier cycle, to traverse an orbit of its own. It too is destined to experience in full measure the vicissitudes of national weal and woe, period of growth, of full vigour, and of age, the blessedness of creative effort, in religion, polity, and art, the comfort of enjoying the material and intellectual acquisitions it has won, perhaps also, some day, the decay of productive power in the satiety of contentment with the goal attained. But that goal too will only be temporary: the grandest system of civilization has its orbit, and may complete its course; but not so the human race, to which, even when it seems to have attained its goal, the old task is ever set anew with a wider range and with a deeper meaning.

1860s, Life and Letters in New England (1867)
Context: The key to the period appeared to be that the mind had become aware of itself. Men grew reflective and intellectual. There was a new consciousness. The former generations acted under the belief that a shining social prosperity was the beatitude of man, and sacrificed uniformly the citizen to the State. The modern mind believed that the nation existed for the individual, for the guardianship and education of every man. This idea, roughly written in revolutions and national movements, in the mind of the philosopher had far more precision; the individual is the world.
This perception is a sword such as was never drawn before. It divides and detaches bone and marrow, soul and body, yea, almost the man from himself. It is the age of severance, of dissociation, of freedom, of analysis, of detachment. Every man for himself. The public speaker disclaims speaking for any other; he answers only for himself. The social sentiments are weak; the sentiment of patriotism is weak; veneration is low; the natural affections feebler than they were. People grow philosophical about native land and parents and. relations. There is an universal resistance to ties rand ligaments once supposed essential to civil society. The new race is stiff, heady and rebellious; they are fanatics in freedom; they hate tolls, taxes, turnpikes, banks, hierarchies, governors, yea, almost laws. They have a neck of unspeakable tenderness; it winces at a hair. They rebel against theological as against political dogmas; against mediation, or saints, or any nobility in the unseen.
The age tends to solitude. The association of the time is accidental and momentary and hypocritical, the detachment intrinsic and progressive. The association is for power, merely, — for means; the end being the enlargement and independency of the individual.

1940s, Fourth Inaugural Address (1945)
Context: We Americans of today, together with our allies, are passing through a period of supreme test. It is a test of our courage — of our resolve — of our wisdom — our essential democracy. If we meet that test — successfully and honorably — we shall perform a service of historic importance which men and women and children will honor throughout all time. As I stand here today, having taken the solemn oath of office in the presence of my fellow countrymen — in the presence of our God — I know that it is America's purpose that we shall not fail.

"R. S. Thomas in conversation with Molly Price-Owen" in The David Jones Journal R. S. Thomas Special Issue (Summer/Autumn 2001)
Context: True Christianity at its most profound is as good as you get. … I think I've been lucky in the period which I've lived through because obviously I would have been for the chop in earlier days. The Inquisition would have rooted me out; even in the 19th century I would probably have been had up by a Bishop and asked to change my views, or to keep them to myself etc.... I think that so much of our Christian beliefs … are an attempt to convey through language something which is unsayable.

Playboy interview (1963)
Context: I'm for decency — period. I'm for anything and everything that bodes love and consideration for my fellow man. But when lip service to some mysterious deity permits bestiality on Wednesday and absolution on Sunday — cash me out.

Reply to questionnaire sent to prominent artists, (1942/1943), quoted in Käthe Kollwitz (1971) by Otto Nagel, translated by Stella Humphries.
Other Quotes
Context: The artist is usually a child of his times, especially if his formative years fell in the period of early socialism. My formative years coincided with that period, and I was totally caught up in the socialist movement. At that time, the idea of a conscious commitment to serve the proletariat was the farthest thing from my mind. But what use to me were principles of beauty like those of the Greeks, for example, principles that I could not feel as my own and identify with? The simple fact of the matter was that I found the proletariat beautiful.

Part of the statement that became known as the Ponsonby Rule (1 April 1924).
Context: It is the intention of His Majesty's Government to lay on the table of both Houses of Parliament every treaty, when signed, for a period of 21 days, after which the treaty will be ratified and published and circulated in the Treaty Series. In the case of important treaties, the Government will, of course, take an opportunity of submitting them to the House for discussion within this period. But, as the Government cannot take upon itself to decide what may be considered important or unimportant, if there is a formal demand for discussion forwarded through the usual channels from the Opposition or any other party, time will be found for the discussion of the Treaty in question.

Vol 3, Pg 71-73, Translated by W.P. Dickson
On the Roman government before the Ghracci brothers and the spread of decay within it.
The History of Rome - Volume 3
Context: For a whole generation after the battle of Pydna the Roman state enjoyed a profound calm, scarcely varied by a ripple here and there on the surface. Its dominion extended over three continents; the lustre of the Roman power and the glory of the Roman name were constantly on the increase; all eyes rested on Italy, all talents and all riches flowed thither; it seemed as if a golden age of peaceful prosperity and intellectual enjoyment of life had there begun. The Orientals of this period told each other with astonishment of the might republic of the West,'which subdued kingdoms far and near, so that everyone who heard its name trembled; but which kept good faith with its friends and clients. Such was the glory of the Romans, and yet no one usurped the crown and no one glittered in purple dress; but they obeyed whomsoever from year to year they made their master, and there was among them neither envy nor discord.'So it seemed at a distance; matters wore a different aspect on a closer view. The government of the aristocracy was in full train to destroy its own work. Not that the sons and grandsons of the vanquished at Cannae and Zama had so utterly degenerated from their fathers and grandfathers; the difference was not so much in the men who now sat in the Senate as in the times. Where a limited number of old families of established wealth and hereditary political importance conducts the government, it will display in seasons of danger an incomparable tenacity of purpose and power of heroic self-sacrifice, just as in seasons of tranquility it will be short-sighted, selfish, and negligent; the germs of both results are essentially involved in its hereditary and collegiate character. The morbid matter had been long in existence, but it needed the sun of prosperity to develop it. There was a profound meaning in the question of Cato, "What was to become of Rome, when she should no longer have any state to fear?" that point had now been reached. Every neighbor whom she might have feared was politically annihilated; and of the men, who had been reared under the older order of things in the severe school of the Hannibalic War, and whose words still sounded as echoes of that mighty epoch so long as they survived, death called on after another away, till at length the voice of the last of them, the Veteran Cato, ceased to be heard in the Senate-house and in the Forum. A younger generation came to the helm, and their policy was a sorry answer to that of the question of the veteran patriot. We have already spoken the shape which the government of the subjects and external policy of rome assumed in their hands. In internal affairs they were, if possible, still more disposed to let the ship drive before the wind: if we understand by internal government more than the transaction of current business, there was at this period no government in Rome at all. The single leading thought of the governing corporation was the maintenance and, if possible, the increase of their usurped privileges. It was not the state that had a title to get the right and the best man for its supreme magistracy; but every member of the coterie had an inborn title to the highest office of the state - a title not to be prejudiced by the unfair rivalry of his peers or by the encroachments of the excluded. Accordingly the clique proposed to itself as its most important political aim, the restriction of reelection to the consulship and the exclusion of "new men;" and in fact succeeded in obtaining the legal prohibition of the former about (165) and contented itself with a government of aristocratic nobodies. Even the inaction of the government in its outward relations was doubtless connected with this policy of the nobility, exclusive towards commoners, and distrustful towards the individual members of their own order. By no surer means could they keep commoners, whose deeds were their patent of nobility, aloof from the pure circles of the aristocracy than by giving no opportunity to any one to perform deeds at all...

Bande Mataram, 16 April 1907
India's Rebirth
Context: There are periods in the history of the world when the unseen Power that guides its destinies seems to be filled with a consuming passion for change and a strong impatience of the old. The Great Mother, the Adya Shakti, has resolved to take the nations into Her hand and shape them anew. These are periods of rapid destruction and energetic creation, filled with the sound of cannon and the trampling of armies, the crash of great downfalls, and the turmoil of swift and violent revolutions; the world is thrown into the smelting pot and comes out in a new shape and with new features. They are periods when the wisdom of the wise is confounded and the prudence of the prudent turned into a laughing-stock....

Man's Rise to Civilization (1968)
Context: Social scientists of the past spoke glibly of an "agricultural revolution," a time during which human populations suddenly soared, cities were founded, and many trappings of civilization made their appearance.... The food-production revolution turns out to be a slow evolution, a long period of experimentation rather than a sudden explosion.

Darkness, p. 91
Catching the Big Fish (2006)
Context: People have asked me why — if meditation is so great and gives you so much bliss — are my films so dark, and there's so much violence?
There are many, many dark things flowing around in this world right now, and most films reflect the world in which we live. They're stories. Stories are always going to have conflict. They're going to have highs and lows, and good and bad.
I fall in love with certain ideas. And I am where I am. Now, if I told you I was enlightened, and this is enlightened filmmaking, that would be another story. But I'm just a guy from Missoula, Montana, doing my thing, going down the road like everybody else.
We all reflect the world we live in. Even if you make a period film, it will reflect your times. You can see the way period films differ, depending on when they were made. It's a sensibility — how they talk, certain themes — and those things change as the world changes.
And so, even though I'm from Missoula, Montana, which is not the surrealistic capital of the world, you could be anywhere and see a kind of strangeness in how the world is these days, or have a certain way of looking at things.

1780s, Speech at the Virginia Convention (1788)
Context: With respect to that part of the proposal which says that every power not granted remains with the people, it must be previous to adoption, or it will involve this country in inevitable destruction. To talk of it as a thing subsequent, not as one of your unalienable rights, is leaving it to the casual opinion of the Congress who shall take up the consideration of that matter. They will not reason with you about the effect of this Constitution. They will not take the opinion of this committee concerning its operation. They will construe it as they please. If you place it subsequently, let me ask the consequences. Among ten thousand implied powers which they may assume, they may, if we be engaged in war, liberate every one of your slaves if they please. And this must and will be done by men, a majority of whom have not a common interest with you. They will, therefore, have no feeling of your interests. It has been repeatedly said here, that the great object of a national government was national defence. That power which is said to be intended for security and safety may be rendered detestable and oppressive. If they give power to the general government to provide for the general defence, the means must be commensurate to the end. All the means in the possession of the people must be given to the government which is intrusted with the public defence. In this state there are two hundred and thirty-six thousand blacks, and there are many in several other states. But there are few or none in the Northern States; and yet, if the Northern States shall be of opinion that our slaves are numberless, they may call forth every national resource. May Congress not say, that every black man must fight? Did we not see a little of this last war? We were not so hard pushed as to make emancipation general; but acts of Assembly passed that every slave who would go to the army should be free. Another thing will contribute to bring this event about. Slavery is detested. We feel its fatal effects—we deplore it with all the pity of humanity. Let all these considerations, at some future period, press with full force on the minds of Congress. Let that urbanity, which I trust will distinguish America, and the necessity of national defence,—let all these things operate on their minds; they will search that paper, and see if they have power of manumission. And have they not, sir? Have they not power to provide for the general defence and welfare? May they not think that these call for the abolition of slavery? May they not pronounce all slaves free, and will they not be warranted by that power? This is no ambiguous implication or logical deduction. The paper speaks to the point: they have the power in clear, unequivocal terms, and will clearly and certainly exercise it. As much as I deplore slavery, I see that prudence forbids its abolition. I deny that the general government ought to set them free, because a decided majority of the states have not the ties of sympathy and fellow-feeling for those whose interest would be affected by their emancipation. The majority of Congress is to the north, and the slaves are to the south.

On the song "Wuthering Heights"
The Kate Bush Story (2014)
Context: For that to have come out of someone's brain, period, is a remarkable feat. For that to have come out of someone's brain, at 17 years old — this incredible song, incredible song … there aren't that many amazing pop songs that have two or three key changes in them —‚ and I'm not talking about some modulations, I'm talking: "Okay, now we're in the key of Q." It's like WHAT?! But it's so brilliant, it's so memorable. I always karaoke that song — if I drink enough.

1961, Speech to Special Joint Session of Congress
Context: I believe that this nation should commit itself to achieving the goal, before this decade is out, of landing a man on the moon and returning him safely to the earth. No single space project in this period will be more impressive to mankind, or more important for the long-range exploration of space; and none will be so difficult or expensive to accomplish. We propose to accelerate the development of the appropriate lunar space craft. We propose to develop alternate liquid and solid fuel boosters, much larger than any now being developed, until certain which is superior. We propose additional funds for other engine development and for unmanned explorations — explorations which are particularly important for one purpose which this nation will never overlook: the survival of the man who first makes this daring flight. But in a very real sense, it will not be one man going to the moon — if we make this judgment affirmatively, it will be an entire nation. For all of us must work to put him there.

Bande Mataram, 16 April 1907
India's Rebirth
Context: There are periods in the history of the world when the unseen Power that guides its destinies seems to be filled with a consuming passion for change and a strong impatience of the old. The Great Mother, the Adya Shakti, has resolved to take the nations into Her hand and shape them anew. These are periods of rapid destruction and energetic creation, filled with the sound of cannon and the trampling of armies, the crash of great downfalls, and the turmoil of swift and violent revolutions; the world is thrown into the smelting pot and comes out in a new shape and with new features. They are periods when the wisdom of the wise is confounded and the prudence of the prudent turned into a laughing-stock....

Human Nature and Social Theory (1969)
Context: The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period. This division is not very different from Marx’s concept of "human nature in general", to be distinguished from "human nature as modified in each historical period". The same distinction exists in Marx when he distinguishes between "constant" or "fixed" drives and "relative" drives. The constant drives "exist under all circumstances and … can be changed by social conditions only as far as form and direction are concerned". The relative drives "owe their origin only to a certain type of social organization".

Autobiography (1873)
Context: I have already mentioned Carlyle's earlier writings as one of the channels through which I received the influences which enlarged my early narrow creed; but I do not think that those writings, by themselves, would ever have had any effect on my opinions. What truths they contained, though of the very kind which I was already receiving from other quarters, were presented in a form and vesture less suited than any other to give them access to a mind trained as mine had been. They seemed a haze of poetry and German metaphysics, in which almost the only clear thing was a strong animosity to most of the opinions which were the basis of my mode of thought; religious scepticism, utilitarianism, the doctrine of circumstances, and the attaching any importance to democracy, logic, or political economy. Instead of my having been taught anything, in the first instance, by Carlyle, it was only in proportion as I came to see the same truths through media more suited to my mental constitution, that I recognized them in his writings. Then, indeed, the wonderful power with which he put them forth made a deep impression upon me, and I was during a long period one of his most fervent admirers; but the good his writings did me, was not as philosophy to instruct, but as poetry to animate. Even at the time when out acquaintance commenced, I was not sufficiently advanced in my new modes of thought, to appreciate him fully; a proof of which is, that on his showing me the manuscript of Sartor Resartus, his best and greatest work, which he had just then finished, I made little of it; though when it came out about two years afterwards in Fraser's Magazine I read it with enthusiastic admiration and the keenest delight. I did not seek and cultivate Carlyle less on account of the fundamental differences in our philosophy. He soon found out that I was not "another mystic," and when for the sake of my own integrity I wrote to him a distinct profession of all those of my opinions which I knew he most disliked, he replied that the chief difference between us was that I "was as yet consciously nothing of a mystic." I do not know at what period he gave up the expectation that I was destined to become one; but though both his and my opinions underwent in subsequent years considerable changes, we never approached much nearer to each other's modes of thought than we were in the first years of our acquaintance. I did not, however, deem myself a competent judge of Carlyle. I felt that he was a poet, and that I was not; that he was a man of intuition, which I was not; and that as such, he not only saw many things long before me, which I could only when they were pointed out to me, hobble after and prove, but that it was highly probable he could see many things which were not visible to me even after they were pointed out. I knew that I could not see round him, and could never be certain that I saw over him; and I never presumed to judge him with any definiteness, until he was interpreted to me by one greatly the superior of us both -- who was more a poet than he, and more a thinker than I -- whose own mind and nature included his, and infinitely more.

"Robert Anton Wilson: Searching For Cosmic Intelligence" - interview by Jeffrey Elliot (1980)
Context: My early work is politically anarchist fiction, in that I was an anarchist for a long period of time. I'm not an anarchist any longer, because I've concluded that anarchism is an impractical ideal. Nowadays, I regard myself as a libertarian. I suppose an anarchist would say, paraphrasing what Marx said about agnostics being "frightened atheists," that libertarians are simply frightened anarchists. Having just stated the case for the opposition, I will go along and agree with them: yes, I am frightened. I'm a libertarian because I don't trust the people as much as anarchists do. I want to see government limited as much as possible; I would like to see it reduced back to where it was in Jefferson's time, or even smaller. But I would not like to see it abolished. I think the average American, if left totally free, would act exactly like Idi Amin. I don't trust the people any more than I trust the government.

Alchemy in the Theatre (1994).
Context: Great drama, drama that may reach the alchemical level, must have dimension and its relevance will take care of itself. Writing about AIDS rather than the cocktail set, or possibly the fairy kingdom, will not guarantee importance.... The old comment that all periods of time are at an equal distance from eternity says much, and pondering on it will lead to alchemical theatre while relevance becomes old hat.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: No thinking man in this day can fail to recognise that one cannot properly evaluate an historical period without considering economic conditions. But much more one-sided is the view which maintains that all history is merely the result of economic conditions, under whose influence all other life phenomena have received form and imprint.
There are thousands of events in history which cannot be explained by purely economic reasons, or by them alone. It is quite possible to bring everything within the terms of a definite scheme, but the result is usually not worth the effort. There is scarcely an historical event to whose shaping economic causes have not contributed, but economic forces are not the only motive powers which have set everything else in motion. All social phenomena are the result of a series of various causes, in most cases so inwardly related that it is quite impossible clearly to separate one from the other. We are always dealing with the interplay of various causes which, as a rule, can be clearly recognised but cannot be calculated according to scientific methods.

3rd Part
The Book of the New Moral World (1836-1844)
Context: It is the interest of the individual and of all society, that he should be made, at the earliest period, to understand his own construction, the proper use of its parts, and how to keep them at all times in a state of health; and especially that he should be taught to observe the varied effects of different kinds of food, and different quantities, upon his own constitution. He should be taught the general and individual laws of health, thus early, that he may know how to prevent the approach of disease. And the knowledge of the particular diet best suited to his constitution, is one of the most essential laws of health.

Woman in the Nineteenth Century (1845)
Context: The electrical, the magnetic element in Woman has not been fairly brought out at any period. Everything might be expected from it; she has far more of it than Man. This is commonly expressed by saying that her intuitions are more rapid and more correct. You will often see men of high intellect absolutely stupid in regard to the atmospheric changes, the fine invisible links which connect the forms of life around them, while common women, if pure and modest, so that a vulgar self do not overshadow the mental eye, will seize and delineate these with unerring discrimination.
Women who combine this organization with creative genius are very commonly unhappy at present. They see too much to act in conformity with those around them, and their quick impulses seem folly to those who do not discern the motives. This is an usual effect of the apparition of genius, whether in Man or Woman, but is more frequent with regard to the latter, because a harmony, an obvious order and self-restraining decorum, is most expected from her.
Then women of genius, even more than men, are likely to be enslaved by an impassioned sensibility. The world repels them more rudely, and they are of weaker bodily frame.
Those who seem overladen with electricity frighten those around them.

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: And the reason why they were to keep the Sabbath was because the Creator rested on the seventh day—not period. If you say six periods, instead of six days, what becomes of your Sabbath? The only reason given in the Bible for observing the Sabbath is that God observed it—that he rested from his work that day and was refreshed. Take this reason away and the sacredness of that day has no foundation in the Scriptures.

The Age of Insight (2012)
Context: I outline in simple terms... our current understanding of the cognitive psychological and neurobiological basis of perception, memory, emotion, empathy, and creativity.... the principles of the viewer's response to art are applicable to all periods of painting.

interviewed by
Context: I once wrote a lecture for Manchester University called « Moments of Discovery » in which I said that there are two moments that are important. There's the moment when you know you can find out the answer and that's the period you are sleepless before you know what it is. When you've got it and know what it is, then you can rest easy.

To a humble physicist's mind, these are very interesting and complicated objects; they constitute one of the most fascinating and complex material structures by which inanimate nature puzzles his wits. Yet, compared with the aperiodic crystal, they are rather plain and dull. The difference in structure is of the same kind as that between an ordinary wallpaper in which the same pattern is repeated again and again in regular periodicity and a masterpiece of embroidery, say a Raphael tapestry, which shows no dull repetition, but an elaborate, coherent, meaningful design traced by the great master.
What Is Life? (1944)

Source:"Defence and Illustration of Classical Construction," Cahiers du Cinéma (Paris, Sept. 15, 1952).
Cited in: Fayek S. Hourani, Daily Bread for Your Mind and Soul: A Handbook of Transcultural Proverb and Sayings https://books.google.nl/books?id=ASN8DVH2AgYC&pg=PA169&lpg=PA169&dq=%22Beauty+is+composed+of+an+eternal,+invariable+element+whose+quantity+is+extremely+difficult+to+determine%22&source=bl&ots=JwrnY2eVbL&sig=1XbUReB25BMZsF5sXNTPqHqhwJU&hl=nl&sa=X&ved=0ahUKEwiMjZS2rJ_LAhUqGZoKHfIWBvMQ6AEIOzAE#v=onepage&q=%22Beauty%20is%20composed%20of%20an%20eternal%2C%20invariable%20element%20whose%20quantity%20is%20extremely%20difficult%20to%20determine%22&f=false, 2012, p. 169

Sometimes it seems to me that this world is another Sodom and Gomorrah just before God's passage above it. I think the terrible foot can already be heard approaching
"Jerusalem", Ch. 20, p. 249
Report to Greco (1965)

Source: The Rainbow: From Myth to Mathematics (1959), p. 205
Context: Fermat had recourse to the principle of the economy of nature. Heron and Olympiodorus had pointed out in antiquity that, in reflection, light followed the shortest possible path, thus accounting for the equality of angles. During the medieval period Alhazen and Grosseteste had suggested that in refraction some such principle was also operating, but they could not discover the law. Fermat, however, not only knew (through Descartes) the law of refraction, but he also invented a procedure—equivalent to the differential calculus—for maximizing and minimizing a function of a single variable. … Fermat applied his method … and discovered, to his delight, that the result led to precisely the law which Descartes had enunciated. But although the law is the same, it will be noted that the hypothesis contradicts that of Descartes. Fermat assumed that the speed of light in water to be less than that in air; Descartes' explanation implied the opposite.

Introduction
An Enquiry into the Obligations of Christians (1792)
Context: In one period the grossest ignorance and barbarism prevailed in the world; and afterwards, in a more enlightened age, the most daring infidelity, and contempt of God; so that the world which was once over-run with ignorance, now by wisdom knew not God, but changed the glory of the incorruptible God as much as in the most barbarous ages, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Nay, as they increased in science and politeness, they ran into more abundant and extravagant idolatries.

"Philosophy and Fate", a translation of his inaugural address as chair of Professor of Philosophy at the University of Frankfort on the Main (June 1929)
The Protestant Era (1948)
Context: As Hegel called the place at the end of philosophy the "place of truth," so Marx thought that the proletariat occupies this favored position, and the psychoanalyst attributes it to the completely analyzed personality, and the philosopher of vitalism to the strongest life, to the process of growth, to an élite or a race. There are, according to these ideas, favored moments and positions in history when truth appears and reason is united with the irrational. There are moments, as I myself have emphasized on different occasions, in which "kairos," the right time, is united with "logos," the "eternal truth," and in which the fate of philosophy is decided for a special period.

Kibbeh Palace, Cairo, Oct. 31, 1980, as quoted in Farah Pahlavi (2004) An Enduring Love: My Life with the Shah, p. 434.
Speeches, 1980

Address to the World Evangelical Congress in Berlin (28 October 1966)

A Single Eye, All Light, No Darkness; or Light and Darkness One (1650)

Book III, Chapter 9
Enquiry Concerning Political Justice (1793)

Ikhtiyãru’d-Dîn Muhammad Bakhtiyãr Khaljî (AD 1202-1206) Lakhnauti (Bengal) Riyãzu’s-Salãtîn: Riyuz-us-Salatin, translated into English by Abdus Salam, Delhi Reprint, 1976, pp. 63-64.

Vol. 1, Chap. 10.
The Decline And Fall Of The Roman Empire: Volume 1 (1776)

Source: Defeat Into Victory (1961), p. 456

Speech to the quarterly meeting of the National Production Advisory Council on Industry (28 May 1954), quoted in The Times (29 May 1954), p. 3
Chancellor of the Exchequer

p. 174 https://babel.hathitrust.org/cgi/pt?id=yale.39002032470974;view=1up;seq=190
English Voyages of the Sixteenth Century (1906)

Preface to the First Edition
The Grammar of Science (1900)

Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.

First Report, p. 49
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)

Source: Reasons and Persons (1984), p. 616

Source: The Esoteric Tradition (1935), Chapter 22