Quotes about place

page 79

Part V: More Rage. More Rage., page 184.
Going Postal: Rage, Murder, and Rebellion, From Reagan's Workplaces to Clinton's Columbine and Beyond (2005)
Context: Americans wanted to blame everything but Columbine High for the massacre- they blamed a violent media, Marilyn Manson, Goth culture, the Internet, the Trench Coat Mafia, video games, lax gun control laws, and liberal values. And still skipping over the school, they peered into the opposite direction, blaming the moral and/or mental sickness, or alleged homosexuality, of these two boys, as if they were exceptional freaks in a school of otherwise happy kids. They searched all over the world for a motive, except for one place: the scene of the crime.

Leon M. Lederman, p.103 The God Particle: If the Universe is the Answer, what is the Question? (1993) https://books.google.hr/books?id=-v84Bp-LNNIC
Context: The phrase "ahead of his time" is overused. I'm going to use it anyway. I'm not referring to Galileo or Newton. Both were definitely right on time, neither late or early. Gravity, experimentation, measurement, mathematical proofs … all these things were in the air. Galileo, Kepler, Brahe, and Newton were accepted - heralded! - in their own time, because they came up with ideas that scientific community was ready to accept. Not everyone is so fortunate. Roger Jospeh Boscovich … speculated that this classical law must break down altogether at the atomic scale, where the forces of attraction are replaced by an oscillation between attractive and repulsive forces. An amazing thought for a scientist in the eighteenth century. Boscovich also struggled with the old action-at-a-distance problem. Being a geometer more than anything else, he came up with the idea of "fields of force" to explain how forces exert control over objects at a distance. But wait, there's more! Boscovich had this other idea, one that was real crazy for the eighteenth century (or perhaps any century). Matter is composed of invisible, indivisible a-toms, he said. Nothing particularly new there. Leucippus, Democritus, Galileo, Newton, and other would have agreed with him. Here's the good part: Boscovich said these particles had no size; that is, they were geometrical points … a point is just a place; it has no dimensions. And here's Boscovich putting forth the proposition that matter is composed of particles that have no dimensions! We found a particle just a couple of decades ago that fits a description. It's called a quark.

Source: The Devil is Dead (1971), Ch. 13
Context: Brannagan had been to more places than Finnegan had, including the same places. He had not only skirted the d'Entre-Casteau Islands, he had walked all over them. He had not only sailed through China Straits, he had dived in them for old wrecks. He had not only climbed the Cloudy Mountains, but had panned gold in their streams and dips.

On considering his wife's suggestion that he write his autobiography, Prologue, p. xiii
A Tale of Two Continents (1997)
Context: I made a discovery, perhaps known to others but new to me: I need not put myself center stage but can rather place myself at the side, like a Greek chorus. As the curtain rises, I can walk to the center and can speak as follows: I wish to tell you of happenings in the twentieth century, as I witnessed them and reflected upon them. You will see me return to center stage, but only occasionally. Once that imagery had gotten hold of me, I went back to Ida and said yes, I shall try.

Saul Leiter: The Quiet Iconoclast (2009)
Context: I never thought of the urban environment as isolating. I leave these speculations to others. It’s quite possible that my work represents a search for beauty in the most prosaic and ordinary places. One doesn’t have to be in some faraway dreamland in order to find beauty. I realize that the search for beauty is not highly popular these days. Agony, misery and wretchedness, now these are worth perusing.

The Trend of International Affairs Since the War (1931)
Context: If we are frank with ourselves, we shall admit that we are engaged on a deliberate and sustained and concentrated effort to impose limitations upon the sovereignty and independence of the fifty or sixty local sovereign independent States which at present partition the habitable surface of the earth and divide the political allegiance of mankind.
It is just because we are really attacking the principle of local sovereignty that we keep on protesting our loyalty to it so loudly. The harder we press our attack upon the idol, the more pains we take to keep its priests and devotees in a fool’s paradise—lapped in a false sense of security which will inhibit them from taking up arms in their idol’s defense. The local national state, invested with the attributes of sovereignty — is an abomination of desolation standing in the place where it ought not. It has stood in that place now — demanding and receiving human sacrifices from its poor deluded votaries — for four or five centuries. Our political task in our generation is to cast the abomination out, to cleanse the temple and to restore the worship of the divinity to whom the temple rightfully belongs. In plain terms, we have to re-transfer the prestige and the prerogatives of sovereignty from the fifty or sixty fragments of contemporary society to the whole of contemporary society — from the local national states by which sovereignty has been usurped, with disastrous consequences, for half a millennium, to some institution embodying our society as a whole.
In the world as it is today, this institution can hardly be a universal Church. It is more likely to be something like a League of Nations. I will not prophesy. I will merely repeat that we are at present working, discreetly but with all our might, to wrest this mysterious political force called sovereignty out of the clutches of the local national states of our world. And all the time we are denying with our lips what we are doing with our hands...

Why I Am an Agnostic (1896)
Context: The theologian says that what we call evil is for our benefit—that we are placed in this world of sin and sorrow to develop character. If this is true I ask why the infant dies? Millions and millions draw a few breaths and fade away in the arms of their mothers. They are not allowed to develop character.

"It Was Winter" (1964), trans. Czesław Miłosz, Robert Hass, Robert Pinsky and Renata Gorczynski
Bobo's Metamorphosis (1965)

Sex Slavery (1890)
Context: Now for the remedy. It is in one word, the only word that ever brought equity anywhere — LIBERTY! Centuries upon centuries of liberty is the only thing that will cause the disintegration and decay of these pestiferous ideas. Liberty was all that calmed the bloodwaves of religious persecution! You cannot cure serfhood by any other substitution. Not for you to say "in this way shall the race love." Let the race alone.
Will there not be atrocious crimes? Certainly. He is a fool who says there will not be. But you can't stop them by committing the arch-crime and setting a block between the spokes of Progress-wheels. You will never get right until you start right.
As for the final outcome, it matters not one iota. I have my ideal, and it is very pure, and very sacred to me. But yours, equally sacred, may be different and we may both be wrong. But certain am I that with free contract, that form of sexual association will survive which is best adapted to time and place, thus producing the highest evolution of the type. Whether that shall be monogamy, variety, or promiscuity matters naught to us; it is the business of the future, to which we dare not dictate.

Upon the Sovereign Sun (362)
Context: I pray the Sovereign Sun himself to grant me ability to explain the nature of the station that he holds amongst those in whose middle he is placed! By the term "middle" we are to understand not what is so defined in the case of things contrary to each other, as "equi-distant from the extremes," as orange and dark brown in the case of colours; lukewarm, in that of hot and cold, and other things of the sort; but the power that collects and unites into one things dispersed, like the "Harmony" of Empedocles, from which he completely excludes all discord and contention.

The John Clifford Lecture at Coventry (14 July 1930), published in This Torch of Freedom (1935), p. 46.
1930
Context: There is a saying as old as the Greeks that it is more important to form good habits than to frame good laws. There is an undercurrent of suspicion that this is true and that, like patriotism, legislation is not enough. The hopes held out when laws are framed are not always realised when laws are passed... What happens to all the laws placed on the statute book? If half the hopes of their promoters had been realised, would not the millennium have arrived ere this?

1910s, "Law and the Court" (1913)

1960s, Freedom From The Known (1969)
Context: What can a human being do — what can you and I do — to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth — you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door — which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to — then you will also see that this living thing is what you actually are — your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears.

A Man of Devon (1901)
Context: The world's a fine place for those who go out to take it; there's lots of unknown stuff in it yet. I'll fill your lap, my pretty, so full of treasures that you shan't know yourself. A man wasn't meant to sit at home...

The Autocrat of the Breakfast Table (1858)
Context: Nothing is so common-place as to wish to be remarkable. Fame usually comes to those who are thinking about something else, - very rarely to those who say to themselves, "Go to, now, let us be a celebrated individual!"

Source: Tristes Tropiques (1955), Ch. 1 : Setting Out, p. 17
Context: I hate travelling and explorers. Yet here I am proposing to tell the story of my expeditions. But how long it has taken me to make up my mind to do so! It is now fifteen years since I left Brazil for the last time and all during this period I have often planned to undertake the present work but on each occasion a sort of shame and repugnance prevented me from making a start. Why, I asked myself, should I give a detailed account of so many trivial circumstances and insignificant happenings? Adventure has no place in the anthropologists profession; it is merely one of those unavoidable drawbacks, which detract from his effective work through the incidental loss of weeks or months; there are hours of inaction when the informant is not available; periods of hunger, exhaustion, sickness perhaps; and always the thousand and one dreary tasks which eat away the days to no purpose and reduce dangerous living in the heart of the virgin forest to an imitation of military service … The fact that so much effort and expenditure has to be wasted on reaching the object of our studies bestows no value on that aspect of our profession, and should be seen rather as its negative side. The truths which we seek so far afield only become valid when we have separated them from this dross.

Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws.

Upon the Sovereign Sun (362)
Context: Wherefore should I mention to you Horus, and the other names of gods, all of them belonging in reality to the Sun? For we men have gained our notion of the god from the works which the same god actually works — he that hath made the universal heaven perfect through his Intelligible blessings, and given to the same a share of his Intelligible beauty. And beginning from that point, himself wholly and partially by the giving of good men … for they superintend every motion as far as the extremest limits of the universe. And Nature and Soul, and all that at any time exists, all these, and in all places, does he bring to perfection; and after having marshalled so vast a host of deities into one governing unity, he has given to them Athene, or Providence; who, mythology says, sprung forth out of the head of Jupiter; but whom we assert to have been projected entire out of the entire Sovereign Sun, for she was contained within him, in this particular dissenting from the legend, in that we do not hold her to have sprung out of the topmost part, but all entire, and out of the entire god.

1920s, The Genius of America (1924)
Context: This is the main thought which your presence here brings to my mind. Let us maintain all the high ideals which have been characteristic of our different races at home. Let us keep our desire to help other lands as a great and broad principle, not to help in one place and do harm in another, but to render assistance everywhere. Let us remember also that the best method of promoting this action is by giving undivided allegiance to America, maintaining its institutions, supporting its Government, and, by leaving it internally harmonious, making it eternally powerful in promoting a reign of justice and mercy throughout the earth.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.29
Context: In accordance with the Sabean theories images were erected to the stars, golden images to the sun, images of silver to the moon, and they attributed the metals and the climates to the influence of the planets, saying that a certain planet is the god of a certain zone. They built temples, placed in them images, and assumed that the stars sent forth their influence upon these images, which are thereby enabled (to speak) to understand, to comprehend, to inspire human beings, and to tell them what is useful to them. They apply the same to trees which fall to the lot of these stars.

East of Eden (1952)
Context: Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in art, in music, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man.
And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning blows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken.
And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for it is the one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

"The Individual in the Animal Kingdom" (1912); quoted in From Gaia to Selfish Genes: Selected Writings in the Life Sciences (1992) by Connie Barlow, Ch. 6 "Blurred Bounds of Individuality" <!-- Barlow in quoting Huxley also notes that modern science has revealed that clone-propagating blueberries in an Appalachian mountaintop and Aspens of the Rockies may have root-stocks ten or fifteen thousand years old. -->
Context: In the actual duration of his life, the individual ranges from the bacterium's hour to the the big tree's five thousand years. Man in this again stands at the pinnacle of individuality — not in mere length of days, but in having found a means to perpetuate a part of himself in spite of death.
By speech first, but far more by writing, man has been able to put something of himself beyond death. In tradition and in books an integral part of the individual persists, for it can influence the minds and actions of other people in different places and at different times: a row of black marks on a page can move a man to tears, though the bones of him that wrote it are long ago crumbled to dust. In truth, the whole progress of civilization is based upon this power. Once more the upward progress of terrestrial life towards individuality has found apparently insurmountable obstacles, gross material difficulties before it, but once more through consciousness it finds wings, and, laughing at matter, flies over lightly where it could not climb.
To such an individuality, one that can thus transcend the limits of its substance, the name Personality is commonly given. Man alone possesses true personality, though there is as it were an aspiration towards it visible among the higher vertebrates, stirring their placid automatism with airs of consciousness.

Ce qui est familier aux savants de profession a grand besoin d'être mis dans le domaine commun.
Études et lectures sur les sciences d'observation et leurs applications pratiques, by Jacques Babinet, published by Mallet-Bachelier (1858), p. x http://books.google.com/books?id=zYIAAAAAMAAJ&printsec=titlepage#PPR10,M1.

"Ace in the Hole"
Let's Face It (1941)
Context: This rule I propose,
Always have an ace in the hole. Always try to arrive at
Having an ace some place private. Always have an ace in the hole.

The Judging of Jurgen (1920)
Context: In Philistia to make literature and to make trouble for yourself are synonyms,… the tumblebug explained. — I know, for already we of Philistia have been pestered by three of these makers of literature. Yes, there was Edgar, whom I starved and hunted until I was tired of it: then I chased him up a back alley one night, and knocked out those annoying brains of his. And there was Walt, whom I chivvied and battered from place to place, and made a paralytic of him: and him, too, I labelled offensive and lewd and lascivious and indecent. Then later there was Mark, whom I frightened into disguising himself in a clown's suit, so that nobody might suspect him to be a maker of literature: indeed, I frightened him so that he hid away the greater part of what he had made until after he was dead, and I could not get at him. That was a disgusting trick to play on me, I consider. Still, these are the only three detected makers of literature that have ever infested Philistia, thanks be to goodness and my vigilance, but for both of which we might have been no more free from makers of literature than are the other countries.…

Beast and Man: The Roots of Human Nature (1979). 87-88.
Context: The future will not "be with" anybody in the sense of falling to them as a conquest. The need for many different methods is not going to go away, dissolved in a quasi-physical heaven where all serious work is quantitative... Quantification, like surgery, is an excellent thing in the right place, but a very bad topic for obsession. Unless you know just what you are counting--unless you are sure that the things counted are standard units--and unless you understand what is proved by results of your counting, quantifying provide you only with the outward show of science, a mirage, never the oasis.

The Figure a Poem Makes (1939)
Context: No tears in the writer, no tears in the reader. No surprise for the writer, no surprise for the reader. For me the initial delight is in the surprise of remembering something I didn't know I knew. I am in a place, in a situation, as if I had materialized from cloud or risen out of the ground. There is a glad recognition of the long lost and the rest follows. Step by step the wonder of unexpected supply keeps growing. The impressions most useful to my purpose seem always those I was unaware of and so made no note of at the time when taken, and the conclusion is come to that like giants we are always hurling experience ahead of us to pave the future with against the day when we may Want to strike a line of purpose across it for somewhere. The line will have the more charm for not being mechanically straight. We enjoy the straight crookedness of a good walking stick. Modern instruments of precision are being used to make things crooked as if by eye and hand in the old days.

"The Rune of St. Patrick", derived from "The Lorica", both traditionally attributed to St. Patrick, translation by James Clarence Mangan, published in Lyrica Celtica (1896); also in Celtic Christianity : Ecology and Holiness (1987) by Christopher Bamford and William Parker Marsh, p. 54
Context: At Tara today in this fateful hour
I place all Heaven with its power,
And the sun with its brightness,
And the snow with its whiteness,
And fire with all the strength it hath,
And lightning with its rapid wrath,
And the winds with their swiftness along their path,
And the sea with its deepness,
And the rocks with their steepness,
And the earth with its starkness
All these I place,
By God's almighty help and grace,
Between myself and the powers of darkness.

“ Princeton for the Nation's Service http://books.google.com/books?id=9vQtAQAAIAAJ&pg=PA1326&dq=%22It+has+never+been+natural%22” (21 October 1896)
1890s
Context: It has never been natural, it has seldom been possible, in this country for learning to seek a place apart and hold aloof from affairs. It is only when society is old, long settled to its ways, confident in habit, and without self-questioning upon any vital point of conduct, that study can affect seclusion and despise the passing interests of the day.

"Of Love" as translated in The Infinite in Giordano Bruno : With a Translation of His Dialogue, Concerning the Cause, Principle, and One (1978) by Sidney Thomas Greenburg, p. 89
Variant translation:
Cause, Principle and One, the Sempiterne,
On whom all being, motion, life, depend.
From whom, in length, breadth, depth, their paths extend
As far as heaven, earth, hell their faces turn :
With sense, with mind, with reason, I discern
That not, rule, reckoning, may not comprehend
That power and bulk and multitude which tend
Beyond all lower, middle, and superne. <p> Blind error, ruthless time, ungentle doom,
Deaf envy, villain madness, zeal unwise,
Hard heart, unholy craft, bold deeds begun,
Shall never fill for one the air with gloom,
Or ever thrust a veil before these eyes,
Or ever hide from me my glorious sun.
As quoted in "Giordano Bruno" by Thomas Davidson, The Index Vol. VI. No. 36 (4 March 1886), p. 429
Cause, Principle, and Unity (1584)
Context: Cause, Principle, and One eternal
From whom being, life, and movement are suspended,
And which extends itself in length, breadth, and depth,
To whatever is in Heaven, on Earth, and Hell;
With sense, with reason, with mind, I discern,
That there is no act, measure, nor calculation, which can comprehend
That force, that vastness and that number,
Which exceeds whatever is inferior, middle, and highest;
Blind error, avaricious time, adverse fortune,
Deaf envy, vile madness, jealous iniquity,
Crude heart, perverse spirit, insane audacity,
Will not be sufficient to obscure the air for me,
Will not place the veil before my eyes,
Will never bring it about that I shall not
Contemplate my beautiful Sun.

The Sixteenth Revelation, Chapter 72
Context: I saw that two contrary things should never be together in one place. The most contrary that are, is the highest bliss and the deepest pain. The highest bliss that is, is to have Him in clarity of endless life, Him verily seeing, Him sweetly feeling, all-perfectly having in fulness of joy. And thus was the Blissful Cheer of our Lord shewed in Pity: in which Shewing I saw that sin is most contrary, — so far forth that as long as we be meddling with any part of sin, we shall never see clearly the Blissful Cheer of our Lord. And the more horrible and grievous that our sins be, the deeper are we for that time from this blissful sight. And therefore it seemeth to us oftentimes as we were in peril of death, in a part of hell, for the sorrow and pain that the sin is to us. And thus we are dead for the time from the very sight of our blissful life. But in all this I saw soothfastly that we be not dead in the sight of God, nor He passeth never from us. But He shall never have His full bliss in us till we have our full bliss in Him, verily seeing His fair Blissful Cheer. For we are ordained thereto in nature, and get thereto by grace. Thus I saw how sin is deadly for a short time in the blessed creatures of endless life.

Book III, Ch. VII, p. 162.
Physics

The Other World (1657)
Context: You will say, 'How can chance assemble in one place all the things necessary to produce an oak tree?' My answer is that it would be no miracle if the matter thus arranged had not formed an oak. But it would have been a very great miracle if, once the matter was thus arranged, an oak had not been formed. A few less of some shapes, and it would have been an elm, a poplar, a willow, an elder, heather or moss. A little more of some other shapes and it might have been a sensitive plant, an oyster in its shell, a worm, a fly, a frog, a sparrow, an ape or a man.

The Pathway of Peace (1923)
Context: It is not surprising that many should be captivated by the proposal, with its delusive simplicity and adequacey, for the outlawry of war. War should be made a crime, and those who instigate it should be punished as criminals. The suggestion, however futile in itself, has at least the merit of bringing us to the core of the problem. Even among its sponsors appear at once the qualifications which reflect the old distinction, so elaborately argued by Grotius, between just and unjust wars. "The grounds of war," said he, " are as numerous as those of judicial actions. For where the power of law ceases, there war begins." He found the justifiable causes generally assigned for war to be three — defense, indemnity, and punishment. War is self-help, and the right to make war has been recognized as the corollary of independence, the permitted means by which injured nations protect their territory and maintain their rights. International law leaves aggrieved states who cannot obtain redress for their wrongs by peaceful means to exact it by force. If war is outlawed, other means of redress of injuries must be provided. Moreover, few, if any, intend to outlaw self-defense, a right still accorded to individuals under all systems of law. To meet this difficulty, the usual formula is limited to wars of aggression. But justification for war, as recently demonstrated, is ready at hand for those who desire to make war, and there is rarely a case of admitted aggression, or where on each side the cause is not believed to be just by the peoples who support the war.
There is a further difficulty that lies deeper. There is no lawgiver for independent States. There is no legislature to impose its will by majority vote, no executive to give effect even to accepted rules. The outlawry of war necessarily implies a self-imposed restraint, and free peoples, jealous of their national safety, of their freedom of opportunity, of the rights and privileges they deem essential to their well-being, will not forego the only sanction at their command in extreme exigencies. The restraints they may be willing to place upon themselves will always be subject to such conditions as will leave them able to afford self-protection by force, and in this freedom there is abundant room for strife sought to be justified by deep-seated convictions of national interests, by long-standing grievances by the apprehension of aggression to be forestalled. The outlawry of war, by appropriate rule of law making war a crime, requires the common accord needed to establish and maintain a rule of international law, the common consent to abandon war; and the suggested remedy thus implies a state of mind in which no cure is needed. As the restraint is self-imposed it will prove to be of avail only while there is a will to peace.

What I've Learned: James Watson (2007)
Context: For all my life, America was the place to be. And we somehow continue to be the place where there are real opportunities to change the world for the better.
I'm basically a libertarian. I don't want to restrict anyone from doing anything unless it's going to harm me. I don't want to pass a law stopping someone from smoking. It's just too dangerous. You lose the concept of a free society. Since we are genetically so diverse and our brains are so different, we're going to have different aspirations. The things that will satisfy me won't satisfy you. On the other hand, if global warming is in any way preventable and it's likely to come, not doing something would be irresponsible to the future of our society.

The Manila Tribune. April 19, 1928.
BALIW

Hotchkiss
1900s, Getting Married (1908)
Context: Religion is a great force — the only real motive force in the world; but what you fellows don't understand is that you must get at a man through his own religion and not through yours. Instead of facing that fact, you persist in trying to convert all men to your own little sect, so that you can use it against them afterwards. You are all missionaries and proselytizers trying to uproot the native religion from your neighbor's flowerbeds and plant your own in its place. You would rather let a child perish in ignorance than have it taught by a rival sectary. You can talk to me of the quintessential equality of coal merchants and British officers; and yet you can't see the quintessential equality of all the religions.

Part One, Three
The Dud Avocado (1958)
Context: There are, I know (it was in our philosophy course in college), at least a hundred different reasons why some particular event takes place. So I thrashed about again trying to find some other truth and in the instant that it flashed through my head, I think I got as close to my raison d’etre as I ever have.

Extract from the Queen's Journal, Tuesday, 20th June 1837.
Context: Since it has pleased Providence to place me in this station, I shall do my utmost to fulfil my duty towards my country; I am very young and perhaps in many, though not in all things, inexperienced, but I am sure that very few have more real good will and more real desire to do what is fit and right than I have.

Mysticism and Philosophical Analysis (1978) by Steven T. Katz, p. 92; four centuries later the Christian mystic Meister Eckhart would make a very similar assertion: "The eye with which I see God is the same with which God sees me. My eye and God's eye is one eye, and one sight, and one knowledge, and one love."
Variant translations:
I saw my Lord with the eye of the heart. I asked: Who art Thou? <br/> He answered: Thou.
As quoted in Sufism : The Mystical Doctrines and Methods of Islam (1976) by William Stoddart , p. 83
I saw my Lord with the eye of the heart
And said: "Who are you?" He answered: "You!
As quoted in In the Company of Friends : Dreamwork Within a Sufi Group (1994) by Llewellyn Vaughan-Lee, p. 86
I saw my Lord with the eye of the heart, and I said "Who are you?" and he said "Your Self."
As quoted in The Modern Alchemist : A Guide to Personal Transformation (1994) by Iona Miller, p. 119
I saw my Lord with the Eye of my heart,<br/> And I said: Truly there is no doubt that it is You.<br/> It is You that I see in everything;<br/> And I do not see You through anything (but You).
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Context: I saw my Lord with the eye of my heart.
He said, "Who are you?" I said, "I am You."
You are He Who fills all place
But place does not know where You are.
In my subsistence is my annihilation;
In my annihilation, I remain You.

Arnole, in Ch. 45 : not in conclusion
The Visitor (2002)
Context: Ignorance perpetuates itself just as knowledge does. Men write false documents, they preach false doctrine, and those beliefs survive to inspire wickedness in later generations.... Conversely, some men write and teach about the truth, only to be declared heretic by the wicked. In such cases evil has the advantage, for it will do anything to suppress truth, but the good man limits what he will do to suppress falsehood.
One might almost make a rule of it: "Whoever declares another heretic is himself a devil. Whoever places a relic or artifact above justice, kindness, mercy, or truth is himself a devil and the thing elevated is a work of evil magic."

Source: Sanitary Economy (1850), p. 15
Context: The sick chamber is the place where the most angelic virtues of the human race have ever been called into action. The meek patience of the sufferer—the endurance and the active benevolence of those who would not barter that sick room, with its gloom and silence, for all the glitter and the grandeur that human ambition displays beyond its walls—are among the finest objects that the philosophic eye can look on. So in every well-regulated household, each deathbed, if it carry with it the memory of broken ties and deserted seats at the social board, calls up also the recollection of duties fulfilled, of charities administered, of overflowing affection, ashamed to speak its strength, showing itself in strong deeds of unwearied assiduity.

Martin Fowler (2002) as cited in Evolutionary Design: A Conversation with Martin Fowler, Part III by Bill Venners, November 18, 2002.

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)
Context: These men saw no evil, spoke none, and none was uttered in their presence. This claim might sound very plausible if made by one defendant. But when we put all their stories together, the impression which emerges of the Third Reich, which was to last a thousand years, is ludicrous. If we combine only the stories of the front bench, this is the ridiculous composite picture of Hitler's Government that emerges. It was composed of:
A No. 2 man who knew nothing of the excesses of the Gestapo which he created, and never suspected the Jewish extermination programme although he was the signer of over a score of decrees which instituted the persecution of that race;
A No. 3 man who was merely an innocent middleman transmitting Hitler's orders without even reading them, like a postman or delivery boy;
A Foreign Minister who knew little of foreign affairs and nothing of foreign policy;
A Field-Marshal who issued orders to the armed forces but had no idea of the results they would have in practice …
… This may seem like a fantastic exaggeration, but this is what you would actually be obliged to conclude if you were to acquit these defendants.
They do protest too much. They deny knowing what was common knowledge. They deny knowing plans and programmes that were as public as Mein Kampf and the Party programme. They deny even knowing the contents of documents which they received and acted upon. … The defendants have been unanimous, when pressed, in shifting the blame on other men, sometimes on one and sometimes on another. But the names they have repeatedly picked are Hitler, Himmler, Heydrich, Goebbels, and Bormann. All of these are dead or missing. No matter how hard we have pressed the defendants on the stand, they have never pointed the finger at a living man as guilty. It is a temptation to ponder the wondrous workings of a fate which has left only the guilty dead and only the innocent alive. It is almost too remarkable.
The chief villain on whom blame is placed — some of the defendants vie with each other in producing appropriate epithets — is Hitler. He is the man at whom nearly every defendant has pointed an accusing finger.
I shall not dissent from this consensus, nor do I deny that all these dead and missing men shared the guilt. In crimes so reprehensible that degrees of guilt have lost their significance they may have played the most evil parts. But their guilt cannot exculpate the defendants. Hitler did not carry all responsibility to the grave with him. All the guilt is not wrapped in Himmler's shroud. It was these dead men whom these living chose to be their partners in this great conspiratorial brotherhood, and the crimes that they did together they must pay for one by one.

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

"Iran-US Relations At a New Cross Roads" http://www.rezapahlavi.org/details_article.php?article=351&page=3, University of California, Irving, May 6, 2009.
Speeches, 2008-2009

XIX. Why sinners are not punished at once.
On the Gods and the Cosmos

XVIII. Why there are rejections of God, and that God is not injured.
On the Gods and the Cosmos

As quoted by Ahmad Zakaria, Al-Watan Daily: Interview With Reza Pahlavi Of Iran http://www.rezapahlavi.org/details_article.php?article=197&page=4, Al-Watan Daily (Kuwait), Nov 27, 2007.
Interviews, 2007

XVII. That the World is by nature Eternal.
On the Gods and the Cosmos

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

As quoted by Rachel Makabi, 'A Race Against Time' http://www.rezapahlavi.org/details_article.php?article=34&page=5, Newsweek International, Sept 4, 2006.
Interviews, 2006

As quoted in Cnaan Liphshiz. Obama ‘chickened out’ of confronting mullahs http://www.jpost.com/LandedPages/PrintArticle.aspx?id=272989. The Jerusalem Post. July 6, 2012.
Interviews, 2012

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

"Peace and Stability in the Middle East and Beyond: A Hostage to Iranian Intransigence and Adventurism." http://www.rezapahlavi.org/details_article.php?article=142&page=4, Oct. 24, 2007.
Speeches, 2007

Among the things (2012), Page 86, verse I-II.

Greta Thunberg's FB page https://www.facebook.com/732846497083173/posts/853561781678310?s=723487177&sfns=mo, (15 June 2019)
2019

2005, Address to the United Nations General Assembly (17 September 2005)

Section 1.3, "Shop Organization"
Workers Councils (1947)

Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, pp 36.
Islam and civilization

131
ABC's of Communism

71. The Election of the Judiciary by The Workers
ABC's of Communism

Devdutt Pattanaik in: The Rise of Alakshmi http://devdutt.com/articles/modern-mythmaking/the-rise-of-alakshmi.html, Speaking Tree, The Times of India, 2 May 2010, Retrieved 7 September 2017

Ain - I - Akbari Of Abul Fazl -i-allami Vol.ii. (ca. 1590) https://archive.org/stream/in.ernet.dli.2015.276273/2015.276273.Ain--_djvu.txt Quoted from Narain, Harsh (1993). The Ayodhya temple-mosque dispute: Focus on Muslim sources. Delhi: Penman Publishers. https://archive.org/details/TheAyodhyaTempleMosqueDisputeFocusOnMuslimSourcesHarshNarain

Justice Aggarwal, Para 3826
Quotes from the Judgment from Honorable Justice Agarwal, 2010

About Ikhtiyãru’d-Dîn Muhammad Bakhtiyãr Khaljî (AD 1202-1206) Bengal The Tabqãt-i-Akbarî translated by B. De, Calcutta, 1973, Vol. I, p. 51. Tabqãt-i-Akharî by Nizamuddin Ahmad.

As quoted in Conversations with I. M. Pei : Light Is the Key (2000) by Gero von Boehm, p. 113

Inside the Spaceships

Flying Saucers Have Landed

No. 225
The Tatler (1711–1714)

No. 225
The Tatler (1711–1714)

Thoughts in Westminster Abbey (1711)

Speech at the Guildhall, London (9 November 1914), see [Swatridge, Colin, Oxford Guide to Effective Argument and Critical Thinking, https://books.google.com/books?id=fGbrAwAAQBAJ&pg=PT51, 2014, Oxford University Press, 978-0-19-165180-9, 51]
Prime Minister

Speech in Hull (22 January 1895), quoted in The Times (23 January 1895), p. 6
Home Secretary

Cheers.
Speech in Hanley (4 January 1910), quoted in The Times (5 January 1910), p. 7
Leader of the Opposition

Speech given to the Imperial Institute (11 November 1895), quoted in "Mr. Chamberlain On The Australian Colonies", The Times (12 November 1895), p. 6
1890s

p. 1 https://archive.org/details/cu31924029302191/page/n13
History of New Testament Criticism (1910)

Source: Four Hundred Billion Stars (1988), Chapter 1 “Camp Zero” (p. 38)

Quoted in the Morning Star. Green MEP accuses Brazil's Bolsonaro of ‘ecocide’ while Amazon rainforest burns https://morningstaronline.co.uk/article/b/green-mep-accuses-brazils-bolsonaro-of-ecocide-while-amazon-rainforest-burns (22 August 2019)
2019

Quoted in CornwallLive. Cornwall and Devon European MP Molly Scott Cato arrested after breaking into US air base in Belgium https://www.cornwalllive.com/news/cornwall-news/cornwall-devon-european-mp-molly-2564421 (20 February 2019)
2019

On an article by Quanta magazine(when asked: Is there one big question that has always guided you?) https://www.quantamagazine.org/michael-atiyahs-mathematical-dreams-20160303

Introductory
The Grammar of Science (1900)

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

"The Chances of Death" (1895)

The Ethic of Freethought (Mar 6, 1883)