Quotes about power

page 98

Segment 70
Peoples Archive interview
Context: I think it's very important to have both cartoons and more realistic structures. The cartoons have the power of representing the essential very often, but have this intrinsic weakness of being in a certain sense predictable. Once you look at the Sierpinski triangle for a very long time you see more consequences of the construction, but they are rather short consequences, they don't require a very long sequence of thinking. In a certain sense, the most surprising, the richest sciences are those in which we start from simple rules and then go on to very, very long trains of consequences and very long trains of consequences, which you are still predicting correctly.

1860s, Letter to Abraham Lincoln (1863)
Context: That is, by arming the negro we have added a powerful ally. They will make good soldiers and taking them from the enemy weaken him in the same proportion they strengthen us. I am therefore most decidedly in favor of pushing this policy to the enlistment of a force sufficient to hold all the South falling into our hands and to aid in capturing more.

Introduction
The Life of Poetry (1949)
Context: In time of crisis, we summon up our strength.
Then, if we are lucky, we are able to call every resource, every forgotten image that can leap to our quickening, every memory that can make us know our power. And this luck is more than it seems to be: it depends on the long preparation of the self to be used.
In time of the crises of the spirit, we are aware of all our need, our need for each other and our need for our selves. We call up, with all the strength of summoning we have, our fullness.

Source: Infinite in All Directions (1988), Ch. 2 : Butterflies and Superstrings, p. 18
Context: Imagine, if you can, four things that have very different sizes. First, the entire universe. Second, the planet Earth. Third, the nucleus of an atom. Fourth, a superstring. The step in size from each of these things to the next is roughly the same... twenty powers of ten....

Section 42
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. They hate not wickedness but weakness. When it is their power to do so, the weak destroy weakness wherever they see it.

PENN Address (2004)
Context: America is an idea, but it's an idea that brings with it some baggage, like power brings responsibility. It's an idea that brings with it equality, but equality even though it's the highest calling, is the hardest to reach. The idea that anything is possible, that's one of the reasons why I'm a fan of America. It's like hey, look there's the moon up there, lets take a walk on it, bring back a piece of it. That's the kind of America that I'm a fan of.

"Points of Character", p. 37.
Faraday as a Discoverer (1868)
Context: A point highly illustrative of the character of Faraday now comes into view. He gave an account of his discovery of Magneto-electricity in a letter to his friend M. Hachette, of Paris, who communicated the letter to the Academy of Sciences. The letter was translated and published; and immediately afterwards two distinguished Italian philosophers took up the subject, made numerous experiments, and published their results before the complete memoirs of Faraday had met the public eye. This evidently irritated him. He reprinted the paper of the learned Italians in the Philosophical Magazine accompanied by sharp critical notes from himself. He also wrote a letter dated Dec. 1,1832, to Gay Lussac, who was then one of the editors of the Annales de Chimie in which he analysed the results of the Italian philosophers, pointing out their errors, and' defending himself from what he regarded as imputations on his character. The style of this letter is unexceptionable, for Faraday could not write otherwise than as a gentleman; but the letter shows that had he willed it he could have hit hard. We have heard much of Faraday's gentleness and sweetness and tenderness. It is all true, but it is very incomplete. You cannot resolve a powerful nature into these elements, and Faraday's character would have been less admirable than it was had it not embraced forces and tendencies to which the silky adjectives "gentle" and "tender" would by no means apply. Underneath his sweetness and gentleness was the heat of a volcano. He was a man of excitable and fiery nature; but through high self-discipline he had converted the fire into a central glow and motive power of life, instead of permitting it to waste itself in useless passion. "He that is slow to anger" saith the sage, "is greater than the mighty, and he that ruleth his own spirit than he that taketh a city." Faraday was not slow to anger, but he completely ruled his own spirit, and thus, though he took no cities, he captivated all hearts.

Un Art de Vivre (The Art of Living) (1939), The Art of Working
Context: A man's power and intelligence are limited. He who wants to do everything will never do anything. Only too well do we know those people of uncertain ability who say: "I could be a great musician."..."Business would be easy for me."..."I could surely make success in politics." We may be certain that they will always be amateur musicians, failures in business, and beaten politicians. Napoleon held that the art of war consisted of making oneself strongest at a certain point; in life we must choose a point of attack and concentrate our forces there. The choice of a career must not be left to chance.

"Philosophy and Fate"
The Protestant Era (1948)
Context: The union of kairos and logos is the philosophical task set for us in philosophy and in all fields that are accessible to the philosophical attitude. The logos is to be taken up into the kairos, universal values into the fullness of time, truth into the fate of existence. The separation of idea and existence has to be brought to an end. It is the very nature of essence to come into existence, to enter into time and fate. This happens to essence not because of something extraneous to it; it is rather the expression of its own intrinsic character, of its freedom. And it is essential to philosophy to stand in existence, to create out of time and fate. It would be wrong if one were to characterize this as a knowledge bound to necessity. Since existence itself stands in fate, it is proper that philosophy should also stand in fate. Existence and knowledge both are subject to fate. The immutable and eternal heaven of truth of which Plato speaks is accessible only to a knowledge that is free from fate—to divine knowledge. The truth that stands in fate is accessible to him who stands within fate, who is himself an element of fate, for thought is a part of existence. And not only is existence fate to thought, but so also is thought fate to existence, just as everything is fate to everything else. Thought is one of the powers of being, it is a power within existence. And it proves its power by being able to spring out of any given existential situation and create something new! It can leap over existence just as existence can leap over it. Because of this characteristic of thought, the view perhaps quite naturally arose that thought may be detached from existence and may therefore liberate man from his hateful bondage to it. But the history of philosophy itself has shown that this opinion is a mistaken one. The leap of thought does not involve a breaking of the ties with existence; even in the act of its greatest freedom, thought remains bound to fate. Thus the history of philosophy shows that all existence stands in fate. Every finite thing possesses a certain power of being of its own and thus possesses a capacity for fate. The greater a finite thing’s autonomous power of being is, the higher is its capacity for fate and the more deeply is the knowledge of it involved in fate. From physics on up to the normative cultural sciences there is a gradation, the logos standing at the one end and the kairos at the other. But there is no point at which either logos or kairos alone is to be found. Hence even our knowledge of the fateful character of philosophy must at the same time stand in logos and in kairos. If it stood only in the kairos, it would be without validity and the assertion would be valid only for the one making it; if it stood only in the logos, it would be without fate and would therefore have no part in existence, for existence is involved in fate.

98
Golden Sayings of Epictetus

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.

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: And thereupon the Lord gave Satan the power to destroy the property and children of Job. In a little while these high contracting parties met again; and the Lord seemed somewhat elated with his success, and called again the attention of Satan to the sinlessness of Job. Satan then told him to touch his body and he would curse him. And thereupon power was given to Satan over the body of Job, and he covered his body with boils. Yet in all this, Job did not sin with his lips. This book seems to have been written to show the excellence of patience, and to prove that at last God will reward all who will bear the afflictions of heaven with fortitude and without complaint. The sons and daughters of Job had been slain, and then the Lord, in order to reward Job, gave him other children, other sons and other daughters—not the same ones he had lost; but others. And this, according to the writer, made ample amends. Is that the idea we now have of love? If I have a child, no matter how deformed that child may be, and if it dies, nobody can make the loss to me good by bringing a more beautiful child. I want the one I loved and the one I lost.

2000s, A Challenge to Overcome (November 2007)
Context: So these were the voices I was hearing growing up. And they gave me the strength and courage to overcome the doubt and fear I was hearing in other corners of my community. From classmates who thought a black girl with a book was acting white. From teachers who told me not to reach too high because my test scores were too low. And from well-meaning but misguided folks who said, “no, you can’t,” “you’re not smart enough,” and “you’re not ready.” Who said “success isn’t meant for little black girls from the South Side of Chicago.” And you know what? When I listened to my own voice and cast the cynics aside, when I forged ahead and overcame the doubts and fears of others about who I was and what I could become, I found that their doubts and fears were misplaced. Funny thing, the more I achieved, the more I found that I was just as ready, just as qualified, just as capable as those who felt entitled to the seat at the table that I was working so hard for. And I realized that those who had been given the mantle of power in this country didn’t have any magic about them. They were no better, no smarter than me. That gnawing sense of self-doubt that is common within all of us is a lie. It’s just in our heads. Nine times out of ten, we are more ready and more prepared than we could ever know.

In recognition of van Vogt receiving the Grand Master designation in 1996, in The Nebula Awards Vol. 31, as quoted in SF Authors Remember A.E. van Vogt (2000) http://www.sfrevu.com/ISSUES/2000/ARTICLES/20000128-03.htm#SF%20Authors%20Remeber%20A.E.%20van%20Vogt
Context: Even the brightest star shines dimly when observed-from too far away. And human memory is notoriously unreliable. And we live in ugly times when all respect for that which has gone before suffers crib death beneath the weight of youthful arrogance and ignorance. But a great nobility has at last, been recognized and lauded. Someone less charitable than I might suggest the honor could have been better appreciated had it not been so tardy, naming its race with a foe that blots joy and destroys short-term memory. But I sing the Talent Electric, and like aft the dark smudges of history, everything but the honor and die achievement remains for the myth-makers.
Alfred E. van Vogt has been awarded the Grand Master trophy of the Science Fiction and Fantasy Writers of America. He is not the to first person to receive this singular accolade…given only to those whose right to possess it is beyond argument or mitigation.
Were we in 1946 or even 1956, van Vogt would have already been able to hold the award aloft. Had SFWA existed then and had the greatest living sf authors been polled as to who was the most fecund, the most intriguing, the mast innovative the most influential of their number, Isaac and Arthur and Cyril and Hank Kuttner and Ron Hubbard would all have pointed to the same man, and Bob Heinlein would've given him a thumbs-up. Van Vogt was the pinnacle, the source of power and ideas; the writer to beat. Because he embodied in his astonishing novels and assorted stories what we always say is of prime importance to us in this genre-the much vaunted Sense of Wonder.
Van Vogt was the wellspring of wonder. … That's how important he was. … And then came the dark years during which the man was shamefully agented and overlooked; and even the brightest star loses its piercing light if observed through the thickening mists of time and flawed memory.
Now it is lifetimes later, and the great award has, at last, been presented. To some, less charitable than I, something could be said about a day late and a dollar short, but not I. I am here to sing the Talent Electric, and it is better now than never. He is the Grand Master, A. E. can Vogt, weaver of a thousand ideas per plot-line, creator of alien thoughts and impossible dreams that rival the best ever built by our kind.
This dear, gentlemanly writer whose stories can still kill you with a concept or warm you with a character, now joins the special pantheon.

Letter to James Robertson (20 April 1831)
1830s
Context: With respect to the words "general welfare," I have always regarded them as qualified by the detail of powers connected with them. To take them in a literal and unlimited sense would be a metamorphosis of the Constitution into a character which there is a host of proofs was not contemplated by its creators. If the words obtained so readily a place in the "Articles of Confederation," and received so little notice in their admission into the present Constitution, and retained for so long a time a silent place in both, the fairest explanation is, that the words, in the alternative of meaning nothing or meaning everything, had the former meaning taken for granted.

Section 3 : Work Democracy versus Politics. The Natural Social Forces for the Mastery of the Emotional Plague;
Variant translation: Under the influence of politicos, the masses blame the powers that be for wars. In the first world war it was the munition magnates, in the second the Psychopath General. This is shifting the responsibility. The blame for the war belongs only and alone to the same masses of people who have all the means of preventing wars. The same masses of people who — partly through indolent passivity, partly through their active behavior — make possible the catastrophes from which they themselves suffer most horribly. To emphasize this fault of the masses, to give them the full responsibility, means taking them seriously. On the other hand, to pity the masses as a poor victim means treating them like a helpless child. The first is the attitude of the genuine fighter for freedom, the latter is the attitude of the politico.
The Mass Psychology of Fascism (1933), Ch. 10 : Work Democracy
Context: Under the influence of politicians, masses of people tend to ascribe the responsibility for wars to those who wield power at any given time. In World War I it was the munitions industrialists; in World War II it was the psychopathic generals who were said to be guilty. This is passing the buck. The responsibility for war falls solely upon the shoulders of these same masses of people, for they have all the necessary means to avert war in their own hands. In part by their apathy, in part by their passivity, and in part actively, these masses of people make possible the catastrophes under which they themselves suffer more than anybody else. To stress this guilt on the part of masses of people, to hold them solely responsible, means to take them seriously. On the other hand, to commiserate masses of people as victims, means to treat them as small, helpless children. The former is the attitude held by genuine freedom-fighters; the latter the attitude held by the power-thirsty politicians.

United States v. Robel (1967) - Findlaw file http://caselaw.lp.findlaw.com/scripts/getcase.pl?court=US&vol=389&invol=258
Context: This concept of "national defense" cannot be deemed an end in itself, justifying any exercise of legislative power designed to promote such a goal. Implicit in the term "national defense" is the notion of defending those values and ideals which set this Nation apart. For almost two centuries, our country has taken singular pride in the democratic ideals enshrined in its Constitution, and the most cherished of those ideals have found expression in the First Amendment. It would indeed be ironic if, in the name of national defense, we would sanction the subversion of one of those liberties — the freedom of association — which make the defense of our nation worthwhile.

1930s, Speech to the Democratic National Convention (1936)
Context: It was natural and perhaps human that the privileged princes of these new economic dynasties, thirsting for power, reached out for control over government itself. They created a new despotism and wrapped it in the robes of legal sanction. In its service new mercenaries sought to regiment the people, their labor, and their property. And as a result the average man once more confronts the problem that faced the Minute Man.

Talk titled "Why Iraq?" at Harvard University, November 4, 2002 http://www.iop.harvard.edu/events_forum_archive_2002.html.
Quotes 2000s, 2002
Context: [Q: isn't there a certain calculus that someone who is sitting in the shoes of a Condoleezza Rice can make, that they're responsible for the best outcome for American citizens, and there's an upside of going into Iraq which is we get one of the greatest material possessions in world's history, and there're downsides which are: we upset the international community, and maybe there's more terrorism. Couldn't you envision a calculus where they say, sure, that's the reason, and it's a good reason, let's do it. What's the flaw in the calculus? ] Oh, I think that's exactly their calculus. But then we ought to just be honest and say, "Look, we're a bunch of Nazis." So fine, let's just drop all the discussion, we save a lot of trees, we can throw out the newspapers and most of the scholarly literature, and just come out, state it straight, and tell the truth: we'll do whatever we want because we think we're going to gain by it. And incidentally, it's not American citizens who'll gain. They don't gain by this. It's narrow sectors of domestic power that the administration is serving with quite unusual dedication...

Book I, ch. 7 http://avalon.law.yale.edu/18th_century/blackstone_bk1ch7.asp: Of the King's Prerogative.
Commentaries on the Laws of England (1765–1769)
Context: In this distinct and separate existence of the judicial power, in a peculiar body of men, nominated indeed, but not removable at pleasure, by the crown, consists one main preservative of the public liberty; which cannot subsist long in any state, unless the administration of common justice be in some degree separated both from the legislative and the also from the executive power. Were it joined with the legislative, the life, liberty, and property of the subject would be in the hands of arbitrary judges, whose decisions would be then regulated only by their own opinions, and not by any fundamental principles of law; which, though legislators may depart from, yet judges are bound to observe. Were it joined with the executive, this union might soon be an overbalance for the legislative. For which reason... effectual care is taken to remove all judicial power out of the hands of the king's privy council; who, as then was evident from recent instances might soon be inclined to pronounce that for law, which was most agreeable to the prince or his officers. Nothing therefore is to be more avoided, in a free constitution, than uniting the provinces of a judge and a minister of state.

Letter to John Adams (31 March 1776), published in Familiar Letters of John Adams and his wife Abigail Adams (1875) edited by Charles Francis Adams, p. 147
Context: I long to hear that you have declared an independency. And by the way, in the the new Code of Laws which I suppose it will be necessary for you to make I desire you would Remember the Ladies, and be more generous and favourable to them than your ancestors. Do not put such unlimited power into the hands of the Husbands. Remember all Men would be tyrants if they could. If particular care and attention is not paid to the Ladies we are determined to foment a Rebellion, and will not hold ourselves bound by any Laws in which we have no voice, or Representation.
That your Sex are Naturally Tyrannical is a Truth so thoroughly established as to admit of no dispute, but such of you as wish to be happy willingly give up the harsh title of Master for the more tender and endearing one of Friend. Why, then, not put it out of the power of the vicious and the Lawless to use us with cruelty and indignity with impunity? Men of Sense in all Ages abhor those customs which treat us only as the vassals of your sex; regard us then as Beings placed by Providence under your protection, and in imitation of the Supreme Being make use of that power only for our happiness.

Madison's notes (1 June 1787) http://avalon.law.yale.edu/18th_century/debates_601.asp
1780s, The Debates in the Federal Convention (1787)
Context: Mr. MADISON thought it would be proper, before a choice shd. be made between a unity and a plurality in the Executive, to fix the extent of the Executive authority; that as certain powers were in their nature Executive, and must be given to that departmt. whether administered by one or more persons, a definition of their extent would assist the judgment in determining how far they might be safely entrusted to a single officer. He accordingly moved that so much of the clause before the Committee as related to the powers of the Executive shd. be struck out & that after the words "that a national Executive ought to be instituted" there be inserted the words following viz. "with power to carry into effect the national laws, to appoint to offices in cases not otherwise provided for, and to execute such other powers "not Legislative nor Judiciary in their nature," as may from time to time be delegated by the national Legislature." The words "not legislative nor judiciary in their nature" were added to the proposed amendment in consequence of a suggestion by Genl. Pinkney that improper powers might otherwise be delegated.

The Architecture of Theories (1891)
Context: Of the fifty or hundred systems of philosophy that have been advanced at different times of the world's history, perhaps the larger number have been, not so much results of historical evolution, as happy thoughts which have accidently occurred to their authors. An idea which has been found interesting and fruitful has been adopted, developed, and forced to yield explanations of all sorts of phenomena. … The remaining systems of philosophy have been of the nature of reforms, sometimes amounting to radical revolutions, suggested by certain difficulties which have been found to beset systems previouslv in vogue; and such ought certainly to be in large part the motive of any new theory. … When a man is about to build a house, what a power of thinking he has to do, before he can safely break ground! With what pains he has to excogitate the precise wants that are to be supplied. What a study to ascertain the most available and suitable materials, to determine the mode of construction to which those materials are best adapted, and to answer a hundred such questions! Now without riding the metaphor too far, I think we may safely say that the studies preliminary to the construction of a great theory should be at least as deliberate and thorough as those that are preliminary to the building of a dwelling-house.

The Spiritual Espousals (c. 1340)
Context: You should watch the wise bee and do as it does. It dwells in unity, in the congregation of its fellows, and goes forth, not in the storm, but in calm and still weather, in the sunshine, towards all those flowers in which sweetness may be found. It does not rest on any flower, neither on any beauty nor on any sweetness; but it draws from them honey and wax, that is to say, sweetness and light-giving matter, and brings both to the unity of the hive, that therewith it may produce fruits, and be greatly profitable. Christ, the Eternal Sun, shining into the open heart, causes that heart to grow and to bloom, and it overflows with all the inward powers with joy and sweetness. So the wise man will do like the bee, and he will fly forth with attention and with reason and with discretion, towards all those gifts and towards all that sweetness which he has ever experienced, and towards all the good which God has ever done to him. And in the light of love and with inward observation, he will taste of the multitude of consolations and good things; and will not rest upon any flower of the gifts of God, but, laden with gratitude and praise, will fly back into the unity, wherein he wishes to rest and to dwell eternally with God.

Bill Moyers interview (2002)
Context: I understood really the power of art to transform. I think transformation became the main word in my life.
Transformation because you don't want to just put a mirror in front of people and say, here, look at yourself. What do you see? You want to have a skewed mirror. You want a mirror that says you didn't know you could see the back of your head. You didn't know that you could amount cubistic see almost all the same aspects at the same time. It allows human beings to step out of their lives and to revisit it and maybe find something different about it.

On his meeting with Oliver Cromwell, in Autobiography of George Fox (1694)
Context: When I came in I was moved to say, "Peace be in this house"; and I exhorted him to keep in the fear of God, that he might receive wisdom from Him, that by it he might be directed, and order all things under his hand to God's glory.
l spoke much to him of Truth, and much discourse I had with him about religion; wherein he carried himself very moderately. But he said we quarrelled with priests, whom he called ministers. I told him I did not quarrel with them, but that they quarrelled with me and my friends. "But," said I, "if we own the prophets, Christ, and the apostles, we cannot hold up such teachers, prophets, and shepherds, as the prophets, Christ, and the apostles declared against; but we must declare against them by the same power and Spirit."
Then I showed him that the prophets, Christ, and the apostles declared freely, and against them that did not declare freely; such as preached for filthy lucre, and divined for money, and preached for hire, and were covetous and greedy, that could never have enough; and that they that have the same spirit that Christ, and the prophets, and the apostles had, could not but declare against all such now, as they did then. As I spoke, he several times said, it was very good, and it was truth. I told him that all Christendom (so called) had the Scriptures, but they wanted the power and Spirit that those had who gave forth the Scriptures; and that was the reason they were not in fellowship with the Son, nor with the Father, nor with the Scriptures, nor one with another.
Many more words I had with him; but people coming in, I drew a little back. As I was turning, he caught me by the hand, and with tears in his eyes said, "Come again to my house; for if thou and I were but an hour of a day together, we should be nearer one to the other"; adding that he wished me no more ill than he did to his own soul. I told him if he did he wronged his own soul; and admonished him to hearken to God's voice, that he might stand in his counsel, and obey it; and if he did so, that would keep him from hardness of heart; but if he did not hear God's voice, his heart would be hardened. He said it was true.
Then I went out; and when Captain Drury came out after me he told me the Lord Protector had said I was at liberty, and might go whither I would.
Then I was brought into a great hall, where the Protector's gentlemen were to dine. I asked them what they brought me thither for. They said it was by the Protector's order, that I might dine with them. I bid them let the Protector know that I would not eat of his bread, nor drink of his drink. When he heard this he said, "Now I see there is a people risen that I cannot win with gifts or honours, offices or places; but all other sects and people I can." It was told him again that we had forsaken our own possessions; and were not like to look for such things from him.

Shall Earth No More Inspire Thee (May 1841)

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan, piercing space with his keen glance, contemplated the little globe of earth and water where of old he had planted the vine and formed the first tragic chorus. And he fixed his gaze on that Rome where the fallen God had founded his empire on fraud and lie. Nevertheless, at that moment a saint ruled over the Church. Satan saw him praying and weeping. And he said to him:
"To thee I entrust my Spouse. Watch over her faithfully. In thee I confirm the right and power to decide matters of doctrine, to regulate the use of the sacraments, to make laws and to uphold purity of morals. And the faithful shall be under obligation to conform thereto. My Church is eternal, and the gates of hell shall not prevail against it. Thou art infallible. Nothing is changed."
And the successor of the apostles felt flooded with rapture. He prostrated himself, and with his forehead touching the floor, replied:
"O Lord, my God, I recognise Thy voice! Thy breath has been wafted like balm to my heart. Blessed be Thy name. Thy will be done on Earth, as it is in Heaven. Lead us not into temptation, but deliver us from evil."

Source: Letters and Papers from Prison (1967; 1997), Are we still of any use?, p. 16.
Context: We have been silent witnesses of evil deeds: we have been drenched by many storms; we have learnt the arts of equivocation and pretence; experience has made us suspicious of others and kept us from being truthful and open; intolerable conflicts have worn us down and even made us cynical. Are we still of any use? What we shall need is not geniuses, or cynics, or misanthropes, or clever tacticians, but plain, honest, straightforward men. Will our inward power of resistance be strong enough, and our honesty with ourselves remoreseless enough, for us to find our way back to simplicity and straightforwardness?

"The Brooklyn Divines." Brooklyn Union (Brooklyn, NY), 1883.
Context: There was a time when an unbeliever, open and pronounced, was a wonder. At that time the church had great power; it could retaliate; it could destroy. The church abandoned the stake only when too many men objected to being burned.

Addendum to the account of 8 October 1918.
Diary of Alvin York
Context: After the Armistice was signed, I was ordered to go back to the scene of my fight with the machine guns. General Lindsey and some other generals went with me.
We went over the ground carefully. The officers spent a right smart amount of time examining the hill and the trenches where the machine guns were, and measuring and discussing everything.
And then General Lindsey asked me to describe the fight to him. And I did. And then he asked me to march him out just like I marched the German major out, over the same ground and back to the American lines.
Our general was very popular. He was a natural born fighter and he could swear just as awful as he could fight. He could swear most awful bad.
And when I marched him back to our old lines he said to me, "York, how did you do it?" And I answered him, "Sir, it is not man power. A higher power than man power guided and watched over me and told me what to do." And the general bowed his head and put his hand on my shoulder and solemnly said, "York, you are right."
There can be no doubt in the world of the fact of the divine power being in that. No other power under heaven could bring a man out of a place like that. Men were killed on both sides of me; and I was the biggest and the most exposed of all. Over thirty machine guns were maintaining rapid fire at me, point-blank from a range of about twenty-five yards.

Address to Congress (1945)
Context: Today, America has become one of the most powerful forces for good on earth. We must keep it so. We have achieved a world leadership which does not depend solely upon our military and naval might.
We have learned to fight with other nations in common defense of our freedom. We must now learn to live with other nations for our mutual good. We must learn to trade more with other nations so that there may be — for our mutual advantage — increased production, increased employment and better standards of living throughout the world.
May we Americans all live up to our glorious heritage.
In that way, America may well lead the world to peace and prosperity.

The Temper of Our Time (1967)
Context: The ratio between supervisory and producing personnel is always highest where the intellectuals are in power. In a Communist country it takes half the population to supervise the other half.

The God-Man : The Life, Journeys and Work of Meher Baba with an Interpretation of His Silence and Spiritual Teaching (1964) by Charles Benjamin Purdom, p. 187.
General sources
Context: This New Life is endless, and even after my physical death it will be kept alive by those who live the life of complete renunciation of falsehood, lies, hatred, anger, greed and lust; and who, to accomplish all this, do no lustful actions, do no harm to anyone, do no backbiting, do not seek material possessions or power, who accept no homage, neither covet honor nor shun disgrace, and fear no one and nothing; by those who rely wholly and solely on God, and who love God purely for the sake of loving; who believe in the lovers of God and in the reality of Manifestation, and yet do not expect any spiritual or material reward; who do not let go the hand of Truth, and who, without being upset by calamities, bravely and wholeheartedly face all hardships with one hundred percent cheerfulness, and give no importance to caste, creed and religious ceremonies. This New Life will live by itself eternally, even if there is no one to live it.

(About "Bitcoin") Interviewed in "How Bitcoin Helps Afghan Girls Achieve Financial Freedom" by Tanaya Macheel for Coindesk (7 June 2014) http://www.coindesk.com/how-bitcoin-helps-afghan-girls-achieve-financial-freedom/
2014

Sestina of the Space Rocket (1953)
Context: Yes, we hope to seed a new, rich earth.
We hope to breed a race of men whose power
Dwells in hearts as open as all Space
Itself, who ask for nothing but the light
That rinses the heart of hate so that the stars
Above will be below when man has Love.

The Ethics of Belief (1877), The Duty of Inquiry
Context: Belief, that sacred faculty which prompts the decisions of our will, and knits into harmonious working all the compacted energies of our being, is ours not for ourselves but for humanity. It is rightly used on truths which have been established by long experience and waiting toil, and which have stood in the fierce light of free and fearless questioning. Then it helps to bind men together, and to strengthen and direct their common action. It is desecrated when given to unproved and unquestioned statements, for the solace and private pleasure of the believer; to add a tinsel splendour to the plain straight road of our life and display a bright mirage beyond it; or even to drown the common sorrows of our kind by a self-deception which allows them not only to cast down, but also to degrade us. Whoso would deserve well of his fellows in this matter will guard the purity of his beliefs with a very fanaticism of jealous care, lest at any time it should rest on an unworthy object, and catch a stain which can never be wiped away.
It is not only the leader of men, statesmen, philosopher, or poet, that owes this bounden duty to mankind. Every rustic who delivers in the village alehouse his slow, infrequent sentences, may help to kill or keep alive the fatal superstitions which clog his race. Every hard-worked wife of an artisan may transmit to her children beliefs which shall knit society together, or rend it in pieces. No simplicity of mind, no obscurity of station, can escape the universal duty of questioning all that we believe.
It is true that this duty is a hard one, and the doubt which comes out of it is often a very bitter thing. It leaves us bare and powerless where we thought that we were safe and strong. To know all about anything is to know how to deal with it under all circumstances. We feel much happier and more secure when we think we know precisely what to do, no matter what happens, than when we have lost our way and do not know where to turn. And if we have supposed ourselves to know all about anything, and to be capable of doing what is fit in regard to it, we naturally do not like to find that we are really ignorant and powerless, that we have to begin again at the beginning, and try to learn what the thing is and how it is to be dealt with — if indeed anything can be learnt about it. It is the sense of power attached to a sense of knowledge that makes men desirous of believing, and afraid of doubting.

Source: The Spanish Drama (1846), Ch. 2
Context: A man may be buoyed up by the efflation of his wild desires to brave any imaginable peril; but he cannot calmly see one he loves braving the same peril; simply because he cannot feel within turn that which prompts another. He sees the danger, and feels not the power that is to overcome it.

The Educational enterprise in the Light of the Gospel (13 November 1988) http://www.davidtinapple.com/illich/1988_Educational.html.
Context: Jesus was an anarchist savior. That's what the Gospels tell us.
Just before He started out on His public life, Jesus went to the desert. He fasted, and after 40 days he was hungry. At this point the diabolos, appeared to tempt Him. First he asked Him to turn stone into bread, then to prove himself in a magic flight, and finally the devil, diabolos, "divider," offered Him power. Listen carefully to the words of this last of the three temptations: (Luke 4,6:) "I give you all power and glory, because I have received them and I give them to those whom I choose. Adore me and the power will be yours." It is astonishing what the devil says: I have all power, it has been given to me, and I am the one to hand it on — submit, and it is yours. Jesus of course does not submit, and sends the devilcumpower to Hell. Not for a moment, however, does Jesus contradict the devil. He does not question that the devil holds all power, nor that this power has been given to him, nor that he, the devil, gives it to whom he pleases. This is a point which is easily overlooked. By his silence Jesus recognizes power that is established as "devil" and defines Himself as The Powerless. He who cannot accept this view on power cannot look at establishments through the spectacle of the Gospel. This is what clergy and churches often have difficulty doing. They are so strongly motivated by the image of church as a "helping institution" that they are constantly motivated to hold power, share in it or, at least, influence it.

Address to the Society for Psychical Research (1897)
Context: A view of the constitution of matter which recommended itself to Faraday as preferable to the one ordinarily held appears to me to be exactly the view I endeavor to picture as the constitution of spiritual beings. Centers of intellect, will, energy, and power, each mutually penetrable, while at the same time permeating what we call space, but each center retaining its own individuality, persistence of self, and memory. Whether these intelligent centers of the various spiritual forces which in their aggregate go to make up man's character or karma are also associated in any way with the forms of energy which, centered, form the material atom — whether these spiritual entities are material, not in the crude, gross sense of Lucretius, but material as sublimated through the piercing intellect of Faraday — is one of those mysteries which to us mortals will perhaps ever remain an unsolved problem. My next speculation is more difficult, and is addressed to those who not only take too terrestrial a view, but who deny the plausibility — nay, the possibility — of the existence of an unseen world at all. I reply we are demonstrably standing on the brink, at any rate, of one unseen world. I do not here speak of a spiritual or immaterial world. I speak of the world of the infinitely little, which must be still called a material world, although matter as therein existing or perceptible is something which our limited faculties do not enable us to conceive. It is the world — I do not say of molecular forces as opposed to molar, but of forces whose action lies mainly outside the limit of human perception, as opposed to forces evident to the gross perception of human organisms. I hardly know how to make clear to myself or to you the difference in the apparent laws of the universe which would follow upon a mere difference of bulk in the observer. Such an observer I must needs imagine as best I can.

Source: Beyond the Welfare State (1958), p. 38
Context: Generally speaking, the less privileged groups in democratic society, as they become aware of their interests and their political power, will be found to press for more and more state intervention in practically all fields. Their interest clearly lies in having individual contracts subordinated as much as possible to general norms, laid down in laws, regulations, administrative dispositions, and semi-voluntary agreements between apparently private, but in reality, quasi-public organizations [e. g., wage agreements between Swedish unions and employers' confederations, and their counterparts in other countries].

The Ghost (1763)
Context: Within the brain's most secret cells
A certain Lord Chief Justice dwells
Of sovereign power, whom one and all
With common voice, we Reason call.

Source: Letter to his daughter (1978), p. 80
Context: Africa will rid herself of the maniacs. Africa will live to show that "Black is beautiful". Africa is ancient but Asia is ageless. Her nimble and graceful beauty has adorned civilization from the birth of mankind. Latin America has become the castanet of an international culture that links Andalusia to Arabia and the Caribbean. What beauty there is in the tap of her flamenco! Europe is glamorous and adorable, so seductive that she is still beautiful after a number of face lifts. America has been watergated. In that flow of stagnant waters you can behold beauty in its reflection. In etherial terms the whole world is beautiful. In physical terms I have rarely seen more scenic beauty than in California or in Texas. What pains me is to see how the blind power of that most powerful society is turning that beauty into something as sinister as the portrait of Dorian Grey.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: Is not the highest honour his who from the worst hath drawn the best;
May not your Maker make the world from matter, an it suit His hest? Nay more, the sordider the stuff the cunninger the workman's hand:
Cease, then, your own Almighty Power to bind, to bound, to understand.

Source: Sun and Steel (1968), p. 9.
Context: Words are a medium that reduces reality to abstraction for transmission to our reason, and in their power to corrode reality inevitably lurks the danger that the words will be corroded too. It might be more appropriate, in fact, to liken their action to excessive stomach fluids that digest and gradually eat away the stomach itself.
Many people will express disbelief that such a process could already be at work in a person's earliest years. But that, beyond doubt, is what happened to me personally, thereby laying the ground for two contradictory tendencies within myself. One was the determination to press ahead loyally with the corrosive function of words, and to make that my life's work. The other was the desire to encounter reality in some field where words should play no part at all.

1920s, The Doctrine Of The Sword (1920)
Context: Nonviolence in its dynamic condition means conscious suffering. It does not means meek submission to the will of the evil-doer, but it means the putting of one's whole soul against the will of the tyrant. Working under this law of being, it is possible for a single individual to defy the whole might of an unjust empire to save his honor, his religion, his soul and lay the foundation for the empire's fall or its regeneration.
And so I am not pleading for India to practice nonviolence because it is weak. I want her to practice nonviolence being conscious of her strength and power. No training in arms is required for realization of her strength. We seem to need it because we seem to think that we are but a lump of flesh. I want India to recognize that she has a soul that cannot perish and that can rise triumphant above every physical weakness and defy the physical combination of a whole world.

Speech to the Bar Association of Boston, in Speeches (1913), p. 85.
1910s

Book I, Ch. 56. Of Prayers
Essais (1595), Book I
Context: God's justice and His power are inseparable; 'tis in vain we invoke His power in an unjust cause. We are to have our souls pure and clean, at that moment at least wherein we pray to Him, and purified from all vicious passions; otherwise we ourselves present Him the rods wherewith to chastise us; instead of repairing anything we have done amiss, we double the wickedness and the offence when we offer to Him, to whom we are to sue for pardon, an affection full of irreverence and hatred. Which makes me not very apt to applaud those whom I observe to be so frequent on their knees, if the actions nearest to the prayer do not give me some evidence of amendment and reformation

1950s, Loving Your Enemies (November 1957)
Variant: We must discover the power of love, the power, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way.
Context: But there is another way. And that is to organize mass non-violent resistance based on the principle of love. It seems to me that this is the only way as our eyes look to the future. As we look out across the years and across the generations, let us develop and move right here. We must discover the power of love, the power, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way.

Charlie Rose: An Interview with Carl Sagan http://www.charlierose.com/guest/view/4553, May 27, 1996.
Context: We’ve arranged a society based on science and technology, in which nobody understands anything about science and technology. And this combustible mixture of ignorance and power, sooner or later, is going to blow up in our faces. Who is running the science and technology in a democracy if the people don’t know anything about it?

Source: Liber Null & Psychonaut (1987), p. 28
Context: Kia cannot be experienced directly because it is the basis of consciousness (or experience), and it has no fixed qualities which the mind can latch on to. Kia is the consciousness, it is the elusive "I" which confers self-awareness but does not seem to consist of anything itself. Kia can sometimes be felt as ecstasy or inspiration, but it is deeply buried in the dualistic mind. It is mostly trapped in the aimless wanderings of thought and in the identification with experience and in that cluster of opinions about ourselves called ego. Magic is concerned with giving the Kia more freedom and flexibility and with providing means by which it can manifest its occult power. Kia is capable of occult power because it is a fragment of the great life force of the universe.

Signs of Change (1888), How We Live And How We Might Live
Context: The word Revolution, which we Socialists are so often forced to use, has a terrible sound in most people's ears, even when we have explained to them that it does not necessarily mean a change accompanied by riot and all kinds of violence, and cannot mean a change made mechanically and in the teeth of opinion by a group of men who have somehow managed to seize on the executive power for the moment. Even when we explain that we use the word revolution in its etymological sense, and mean by it a change in the basis of society, people are scared at the idea of such a vast change, and beg that you will speak of reform and not revolution. As, however, we Socialists do not at all mean by our word revolution what these worthy people mean by their word reform, I can't help thinking that it would be a mistake to use it, whatever projects we might conceal beneath its harmless envelope. So we will stick to our word, which means a change of the basis of society; it may frighten people, but it will at least warn them that there is something to be frightened about, which will be no less dangerous for being ignored; and also it may encourage some people, and will mean to them at least not a fear, but a hope.

Attribution reported in Respectfully Quoted: A Dictionary of Quotations (1989), which states that this is not verified in works about him nor in Magnificent Yankee, the film about him. Holmes expressed a similar sentiment in a letter to Sir Frederick Pollock (May 24, 1929): "For sixty years she made life poetry for me". Mark De Wolfe Howe, ed., Holmes-Pollock Letters (1941), vol. 2, p. 243.
Attributions

Introduction : The Reason for the Examination
A Perplexed Philosopher (1892)
Context: The respect for authority, the presumption in favor of those who have won intellectual reputation, is within reasonable limits, both prudent and becoming. But it should not be carried too far, and there are some things especially as to which it behooves us all to use our own judgment and to maintain free minds. For not only does the history of the world show that undue deference to authority has been the potent agency through which errors have been enthroned and superstitions perpetuated, but there are regions of thought in which the largest powers and the greatest acquirements cannot guard against aberrations or assure deeper insight. One may stand on a box and look over the heads of his fellows, but he no better sees the stars. The telescope and the microscope reveal depths which to the unassisted vision are closed. Yet not merely do they bring us no nearer to the cause of suns and animal-cula, but in looking through them the observer must shut his eyes to what lies about him. That intension is at the expense of extension is seen in the mental as in the physical sphere. A man of special learning may be a fool as to common relations. And that he who passes for an intellectual prince may be a moral pauper there are examples enough to show.

"The Brick Moon" (1869) - Full text online http://www.gutenberg.org/etext/1633
Context: Can it be possible that all human sympathies can thrive, and all human powers be exercised, and all human joys increase, if we live with all our might with the thirty or forty people next to us, telegraphing kindly to all other people, to be sure? Can it be possible that our passion for large cities, and large parties, and large theatres, and large churches, develops no faith nor hope nor love which would not find aliment and exercise in a little "world of our own"?

Upon The Mother Of The Gods (c. 362-363)
Context: It is not Matter itself that is here meant, but the ultimate Cause of things incorporeal, which also existed before Matter. Moreover, it is asserted by Heraclitus: "Death unto souls is but a change to liquid." This Attis, therefore, the intelligible Power, the holder together of things material below the Moon, having intercourse with the pre-ordained Cause of Matter, holds intercourse therewith, not as a male with a female, but as though flowing into it, since he is the same with it.

1870s, Fifth State of the Union Address (1873)
Context: The proslavery and aristocratic party in Cuba is gradually arraigning itself in more and more open hostility and defiance of the home government, while it still maintains a political connection with the Republic in the peninsula; and although usurping and defying the authority of the home government whenever such usurpation or defiance tends in the direction of oppression or of the maintenance of abuses, it is still a power in Madrid, and is recognized by the Government. Thus an element more dangerous to continued colonial relations between Cuba and Spain than that which inspired the insurrection at Yara—an element opposed to granting any relief from misrule and abuse, with no aspirations after freedom, commanding no sympathies in generous breasts, aiming to rivet still stronger the shackles of slavery and oppression—has seized many of the emblems of power in Cuba, and, under professions of loyalty to the mother country, is exhausting the resources of the island, and is doing acts which are at variance with those principles of justice, of liberality, and of right which give nobility of character to a republic. In the interests of humanity, of civilization, and of progress, it is to be hoped that this evil influence may be soon averted.

As quoted in Mother Jones Magazine May-Jun 1991. Vol. 16, No. 3. p. 77 http://books.google.com.mx/books?id=IecDAAAAMBAJ&dq=%22Take+the+first+step+in+faith.+You+don%27t+have+to+see+the+whole+staircase%2C+just+take+the+first+step.%22&q=%22Take+the+first+step+in+faith.+You+don%27t+have+to+see+the+whole+staircase%2C+just+take+the+first+step.%22#v=snippet&q=%22Take%20the%20first%20step%20in%20faith.%20You%20don't%20have%20to%20see%20the%20whole%20staircase%2C%20just%20take%20the%20first%20step.%22&f=false. ISSN 0362-8841.
Context: In Montgomery, Alabama, Jonah and I went to the Civil Rights Memorial, and then we walked around to Dexter Baptist Church and went up into Martin's pulpit. I'd forgotten what a little place it was. We looked out from the little pulpit in that little church and talked about how something so big started from a place so small. Just a lot of committed people of faith in church on one side of the street, and all the power of Alabama in the state capitol right across the street. As a young lawyer, I used to listen to Dr. King in chapel at Spelman College. One of the thngs I liked about him was that he didn't pretend to be a great powerful know-it-all. I remember him discussing openly his gloom, depression, his fears, admitting that he didn't know what the next step was. He would then say: "Take the first step in faith. You don't have to see the whole staircase, just take the first step."

A Conversation with Martin de Maat (1998)
Context: What happens in the ensemble work is that in a cooperative work, the power of communication in being with each other in acceptance and "yes, and"-ing each other, is that you as an individual start to believe in yourself because you begin to see yourself in the others' eyes. Your ensemble, your group, your team, your committee, is the one that's believing in you and you pull it together to do it for them. You know, it's simply recognizing you're not alone. I'm way out in theory here; it's the study of what the power is, the power in improvisation and why it changes lives.... I'm crazy about it, and that's why I've dedicated my life to the study of it. The power is love, if you want to know the truth. It's love and unconditional acceptance. You put yourself in a place of support, unconditional acceptance and love for who you are, the way you are and your uniqueness, and what you do is grow. You surround yourself with people who are truly interested in you and listen to you, and you will grow. And it doesn't take much to start advancing you, it doesn't take much of that support, it doesn't take much of that love and that care and you can do it. You can play act with people. You can be in a state of play together.

Entry in her journal (10 October 1922) which she tore out to send to John Middleton Murry, before changing her mind. This later became the last published entry in The Journal of Katherine Mansfield (1927) ed. J. Middleton Murry
Context: By health I mean the power to live a full, adult, living, breathing life in close contact with what I love — the earth and the wonders thereof — the sea — the sun. All that we mean when we speak of the external world. A want to enter into it, to be part of it, to live in it, to learn from it, to lose all that is superficial and acquired in me and to become a conscious direct human being. I want, by understanding myself, to understand others. I want to be all that I am capable of becoming so that I may be (and here I have stopped and waited and waited and it’s no good — there’s only one phrase that will do) a child of the sun. About helping others, about carrying a light and so on, it seems false to say a single word. Let it be at that. A child of the sun.

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.

Prelude
Middlemarch (1871)
Context: Some have felt that these blundering lives are due to the inconvenient indefiniteness with which the Supreme Power has fashioned the natures of women: if there were one level of feminine incompetence as strict as the ability to count three and no more, the social lot of women might be treated with scientific certitude. Meanwhile the indefiniteness remains, and the limits of variation are really much wider than any one would imagine from the sameness of women's coiffure and the favorite love-stories in prose and verse. Here and there a cygnet is reared uneasily among the ducklings in the brown pond, and never finds the living stream in fellowship with its own oary-footed kind. Here and there is born a Saint Theresa, foundress of nothing, whose loving heart-beats and sobs after an unattained goodness tremble off and are dispersed among hindrances, instead of centring in some long-recognizable deed.

1860s, Our Composite Nationality (1869)
Context: Nevertheless, the experiment will be tried. So far as getting the Chinese into our country is concerned, it will yet be a success. This elephant will be drawn by our southern brethren, though they will hardly know in the end what to do with him. Appreciation of the value of Chinamen as laborers will, I apprehend, become general in this country. The north was never indifferent to the southern influence and example, and it will not be so in this instance. The Chinese in themselves have first rate recommendations. They are industrious, docile, cleanly, frugal. They are dexterous of hand, patient in toil, marvelously gifted in the power of imitation, and have but few wants. Those who have carefully observed their habits in California say that they subsist upon what would be almost starvation to others. The conclusion of the whole will be that they will want to come to us, and, as we become more liberal, we shall want them to come, and what we want done will naturally be done. They will no longer halt upon the shores of California. They will burrow no longer in her exhausted and deserted gold mines, where they have gathered wealth from barrenness, taking what others left. They will turn their backs not only upon the Celestial Empire but upon the golden shores of the Pacific, and the wide waste of waters whose majestic waves spoke to them of home and country. They will withdraw their eyes from the glowing West and fix them upon the rising sun. They will cross the mountains, cross the plains, descend our rivers, penetrate to the heart of the country and fix their home with us forever.

Source: The Jewels of Aptor (1962), Chapter X (p. 133)
Context: A lesson which history should have taught us thousands of years ago was finally driven home. No man can wield absolute power over other men and still retain his own mind. For no matter how good his intentions are when he takes up the power, his alternate reason is that freedom, the freedom of other people and ultimately his own, terrifies him. Only a man afraid of freedom would want this power, who could conceive of wielding it. And that fear of freedom will turn him into a slave of this power.

Sacred Scroll, p. 75
Waiting For The Barbarians (1997)
Context: Power broken into a thousand pieces can be hidden and disowned. If no individual or institution possesses the authority to act without of everybody else in the room, then nobody is at fault if anything goes wrong.

Source: Politics Among Nations (1948), p. 33 (1993 edition).
Context: When we speak of power, we mean man's control over the minds and actions of other men. By political power we refer to the mutual relations of control among the holders of public authority and between the latter and the people at large.

Young India (24 September 1931); also in Teachings Of Mahatma Gandhi (1945), edited by Jag Parvesh Chander, p. 458 archive.org https://archive.org/stream/teachingsofmahat029222mbp#page/n463/mode/2up
1930s
Context: It is beyond my power to induce in you a belief in God. There are certain things which are self proved and certain which are not proved at all. The existence of God is like a geometrical axiom. It may be beyond our heart grasp. I shall not talk of an intellectual grasp. Intellectual attempts are more or less failures, as a rational explanation cannot give you the faith in a living God. For it is a thing beyond the grasp of reason. It transcends reason. There are numerous phenomena from which you can reason out the existence of God, but I shall not insult your intelligence by offering you a rational explanation of that type. I would have you brush aside all rational explanations and begin with a simple childlike faith in God. If I exist, God exists. With me it is a necessity of my being as it is with millions. They may not be able to talk about it, but from their life you can see that it is a part of their life. I am only asking you to restore the belief that has been undermined. In order to do so, you have to unlearn a lot of literature that dazzles your intelligence and throws you off your feet. Start with the faith which is also a token of humility and an admission that we know nothing, that we are less than atoms in this universe. We are less than atoms, I say, because the atom obeys the law of its being, whereas we in the insolence of our ignorance deny the law of nature. But I have no argument to address to those who have no faith.

As quoted in In His Name (2010) by E. Christopher Reyes, p. 39
Context: I condemn false prophets, I condemn the effort to take away the power of rational decision, to drain people of their free will — and a hell of a lot of money in the bargain. Religions vary in their degree of idiocy, but I reject them all. For most people, religion is nothing more than a substitute for a malfunctioning brain.

Studies in Greek and Roman History, Alexander the Great and the Loneliness of Power, 1964 p. 204
Context: After fighting, scheming and murdering in pursuit of the secure tenure of absolute power, he found himself at last on a lonely pinnacle over an abyss, with no use for his power and security unattainable. His genius was such that he ended an epoch and began another - but one of unceasing war and misery, from which exhaustion produced an approach to order after two generations and peace at last under the Roman Empire. He himself never found peace. One is tempted to see him, in medieval terms, as the man who sold his soul to the Devil for power: the Devil kept his part of the bargain but ultimately claimed his own. But to the historian, prosaically such allegory, we must put it differently: to him, when he has done all the work - work that must be done, and done carefully - of analysing the play of faction and the system of government, Alexander illustrates with startling clarity the ultimate loneliness of supreme power.

As quoted in "Carl Orff" by Everett Helm in The Musical Quarterly Vol. 41, No. 3 (July 1955)

1840s, Essays: Second Series (1844), Politics
Context: The less government we have, the better, — the fewer laws, and the less confided power. The antidote to this abuse of formal Government, is, the influence of private character, the growth of the Individual.

Source: The Power-House (1916), Ch. 3 "Tells of a Midsummer Night"
Context: "It would scarcely be destruction," he replied gently. "Let us call it iconoclasm, the swallowing of formulas, which has always had its full retinue of idealists. And you do not want a Napoleon. All that is needed is direction, which could be given by men of far lower gifts than a Bonaparte. In a word, you want a Power-House, and then the age of miracles will begin."

Book Three, Chapter XIX.
Democracy in America, Volume II (1840), Book Two
Context: The First thing that strikes a traveler in the United States is the innumerable multitude of those who seek to emerge from their original condition; and the second is the rarity of lofty ambition to be observed in the midst of the universally ambitious stir of society. No Americans are devoid of a yearning desire to rise, but hardly any appear to entertain hopes of great magnitude or to pursue very lofty aims. All are constantly seeking to acquire property, power, and reputation.

"Einstein's Reply to Criticisms" (1949), The World As I See It (1949)
Context: The cult of individual personalities is always, in my view, unjustified. To be sure, nature distributes her gifts variously among her children. But there are plenty of the well-endowed ones too, thank God, and I am firmly convinced that most of them live quiet, unregarded lives. It strikes me as unfair, and even in bad taste, to select a few of them for boundless admiration, attributing superhuman powers of mind and character to them. This has been my fate, and the contrast between the popular estimate of my powers and achievements and the reality is simply grotesque. The consciousness of this extraordinary state of affairs would be unbearable but for one great consoling thought: it is a welcome symptom in an age which is commonly denounced as materialistic, that it makes heroes of men whose ambitions lie wholly in the intellectual and moral sphere. This proves that knowledge and justice are ranked above wealth and power by a large section of the human race. My experience teaches me that this idealistic outlook is particularly prevalent in America, which is usually decried as a particularly materialistic country.

Dissent, Liggett Co. v. Lee, 288 U.S. 517 (1933), at 565-67.
Judicial opinions
Context: Through size, corporations, once merely an efficient tool employed by individuals in the conduct of private business have become an institution-an institution which has brought such concentration of economic power that so-called private corporations are sometimes able to dominate the state. The typical business corporation of the last century, owned by a small group of individuals, managed by their owners, and limited in size by their private wealth, is being supplanted by huge concerns in which the lives of tens or hundreds of thousands of employees and the property of tens of hundreds of thousands of investors are subjected, through the corporate mechanism, to the control of a few men. Ownership has been separated from control; and this separation has removed many of the checks which formerly operated to curb the misuse of wealth and power. And, as ownership of the shares is becoming continually more dispersed, the power which formerly accompanied ownership is becoming increasingly concentrated in the hands of a few... [and] coincident with the growth of these giant corporations, there has occurred a marked concentration of individual wealth; and that the resulting disparity in incomes is a major cause of the existing depression.

The Game: Penetrating the Secret Society of Pickup Artists (2005)
Context: A man has two primary drives in early adulthood: one toward power, success, and accomplishment; the other toward love, companionship, and sex. Half of life then was out of order. To go before them was to stand up as a man and admit that I was only half a man.

"The True Modernism" http://reference.bahai.org/en/t/c/FWU/fwu-1.html
Foundations of World Unity
Context: Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him.

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....

As quoted in The Class Book of American Literature (1826) edited by John Frost, Lesson XLIX : Specimen of the Eloquence of James Otis i extracted from "The Rebels."
Context: England may as well dam up the waters of the Nile, with bulrushes, as to fetter the step of freedom, more proud and firm in this youthful land, than where she treads the sequestered glens of Scotland, or couches herself among the magnificent mountains of Switzerland. Arbitrary principles, like those, against which we now contend, have cost one king of England his life, another, his crown — and they may yet cost a third his most flourishing colonies.
We are two millions — one fifth fighting men. We are bold and vigorous, — and we call no man master. To the nation, from whom we are proud to derive our origin, we ever were, and we ever will be, ready to yield unforced assistance; but it must not, and it never can be extorted.
Some have sneeringly asked, "Are the Americans too poor to pay a few pounds on stamped paper? No! America, thanks to God and herself, is rich. But the right to take ten pounds, implies the right to take a thousand; and what must be the wealth, that avarice, aided by power, cannot exhaust? True the spectre is now small; but the shadow he casts before him, is huge enough to darken all this fair land.

Upon The Mother Of The Gods (c. 362-363)
Context: !-- Who is so thick-headed as not to understand that through Hermes and Aphrodite are invoked all things in all places that contain the cause of the universality and various forms of generation, which is the proper subject of my argument? Is not this the Attis, who at first is called insane, and then sane, in consequence of his castration? Insane because he chose for himself the realm of Matter, and superintends the work of generation; but sane because he hath modelled this refuse into Beauty, and hath wrought therein so great a transformation, that no skill or craft of man can imitate the same. But what shall be the conclusion of my theme? Verily a Hymn of praise unto the goddess. --> O Mother of gods and men, assister and colleague of mighty Jove! O source of the Intelligible Powers! Thou that keepest thy course in unison with the simple essences of things intelligible; thou that hast received out of all the universal Cause, and impartest it to the Intelligible world! Goddess, giver of life, Mother, Providence, and Maker of our souls! Thou that lovest the mighty Bacchus; who didst preserve Attis when he was cast forth, and didst recall him to thyself after he had sunk down into the cave of the earth; thou that art the beginning of all Good unto the Intelligible Powers, and that fillest the world with all the objects of Sense, and grantest all good things, in all places, unto mankind! Grant unto all men happiness, of which the sum and substance is the knowledge of the gods; and to the Roman people universally, first and foremost to wash away from themselves the stain of atheism, and in addition to this, grant them propitious Fortune, that shall assist them in governing the empire for many thousands of years to come! To myself grant for the fruit of my devotion to thee — Truth in belief concerning the gods, the attainment of perfection in religious rites, and in all the undertakings which we attempt as regards warlike or military measures, valour coupled with good luck, and the termination of my life to be without pain, and happy in the good hope of a departure for your abodes!

Six Principles of Political Realism, § 5.
Politics Among Nations (1948)
Context: Political realism refuses to identify the moral aspirations of a particular nation with the moral laws that govern the universe. As it distinguishes between truth and opinion, so it distinguishes between truth and idolatry. All nations are tempted — and few have been able to resist the power for long — to clothe their own aspirations and action in the moral purposes of the universe. To know that nations are subject to the moral law is one thing, while to pretend to know with certainty what is good and evil in the relations among nations is quite another. There is a world of difference between the belief that all nations stand under the judgment of God, inscrutable to the human mind, and the blasphemous conviction that God is always on one's side and that what one wills oneself cannot fail to be willed by God also.

Phone interview on The Majority Report, 2004-04-02

Guerilla Open Access Manifesto (July 2008) http://archive.org/details/GuerillaOpenAccessManifesto.
Context: Information is power. But like all power, there are those who want to keep it for themselves. The world’s entire scientific and cultural heritage, published over centuries in books and journals, is increasingly being digitized and locked up by a handful of private corporations. Want to read the papers featuring the most famous results of the sciences? You’ll need to send enormous amounts to publishers like Reed Elsevier.
There are those struggling to change this. The Open Access Movement has fought valiantly to ensure that scientists do not sign their copyrights away but instead ensure their work is published on the Internet, under terms that allow anyone to access it.

17 U.S. (4 Wheaton) 316, 406-407
McCulloch v. Maryland (1819)
Context: [T]he Government of the Union, though limited in its powers, is supreme within its sphere of action. This would seem to result necessarily from its nature. It is the Government of all; its powers are delegated by all; it represents all, and acts for all. Though any one State may be willing to control its operations, no State is willing to allow others to control them. The nation, on those subjects on which it can act, must necessarily bind its component parts. But this question is not left to mere reason; the people have, in express terms, decided it by saying, [p406] "this Constitution, and the laws of the United States, which shall be made in pursuance thereof," "shall be the supreme law of the land," and by requiring that the members of the State legislatures and the officers of the executive and judicial departments of the States shall take the oath of fidelity to it. The Government of the United States, then, though limited in its powers, is supreme, and its laws, when made in pursuance of the Constitution, form the supreme law of the land, "anything in the Constitution or laws of any State to the contrary notwithstanding."

Reflections on his earlier life, written when he was 27 (December 1862), published in Letters and Journal of W. Stanley Jevons (1886), edited by Harriet A. Jevons, his wife, p. 13.
Context: It was during the year 1851, while living almost unhappily among thoughtless, if not bad companions, in Gower Street a gloomy house on which I now look with dread it was then, and when I had got a quiet hour in my small bedroom at the top of the house, that I began to think that I could and ought to do more than others. A vague desire and determination grew upon me. I was then in the habit of saying my prayers like any good church person, and it was when so engaged that I thought most eagerly of the future, and hoped for the unknown. My reserve was so perfect that I suppose no one had the slightest comprehension of my motives or ends. My father probably knew me but little. I never had any confidential conversation with him. At school and college the success in the classes was the only indication of my powers. All else that I intended or did was within or carefully hidden. The reserved character, as I have often thought, is not pleasant nor lovely. But is it not necessary to one such as I? Would it have been sensible or even possible for a boy of fifteen or sixteen to say what he was going to do before he was fifty? For my own part I felt it to be almost presumptuous to pronounce to myself the hopes I held and the schemes I formed. Time alone could reveal whether they were empty or real; only when proved real could they be known to others.

Go Rin No Sho (1645)
Context: Fifthly, the book of the Void. By Void I mean that which has no beginning and no end. Attaining this principle means not attaining the principle. The Way of strategy is the Way of nature. When you appreciate the power of nature, knowing the rhythm of any situation, you will be able to hit the enemy naturally and strike naturally. All this is the Way of the Void. I intend to show how to follow the true Way according to nature in the book of the Void.

The Relation of the State to the Invididual (1890)
Context: What relations should exist between the State and the Individual? The general method of determining these is to apply some theory of ethics involving a basis of moral obligation. In this method the Anarchists have no confidence. The idea of moral obligation, of inherent rights and duties, they totally discard. They look upon all obligations, not as moral, but as social, and even then not really as obligations except as these have been consciously and voluntarily assumed. If a man makes an agreement with men, the latter may combine to hold him to his agreement; but, in the absence of such agreement, no man, so far as the Anarchists are aware, has made any agreement with God or with any other power of any order whatsoever. The Anarchists are not only utilitarians, but egoists in the farthest and fullest sense. So far as inherent right is concerned, might is its only measure.

319 U.S. 636
Judicial opinions, West Virginia State Board of Education v. Barnette (1943)

As quoted in the opening lines of "The Adventures of Col. Daniel Boon; containing a Narrative of the Wars of Kentucke" in The Discovery, Settlement And present State of Kentucke (1784) http://digitalcommons.unl.edu/etas/3/ by John Filson
Context: Curiosity is natural to the soul of man and interesting objects have a powerful influence on our affections. Let these influencing powers actuate, by the permission or disposal of Providence, from selfish or social views, yet in time the mysterious will of Heaven is unfolded, and we behold our conduct, from whatever motives excited, operating to answer the important designs of heaven.

Draft for a Statement of Human Obligation (1943), Statement Of Obligations
Context: The human soul has need of consented obedience and of liberty.
Consented obedience is what one concedes to an authority because one judges it to be legitimate. It is not possible in relation to a political power established by conquest or coup d'etat nor to an economic power based upon money.
Liberty is the power of choice within the latitude left between the direct constraint of natural forces and the authority accepted as legitimate. The latitude should be sufficiently wide for liberty to be more than a fiction, but it should include only what is innocent and should never be wide enough to permit certain kinds of crime.

"Kiss from a Rose"
Seal (1994)

9 October 2009.
Twitter messages
Context: Remember, each one of us has the power to change the world.
Power works in mysterious ways. You don’t have to do much. Visualise the domino effect And just start thinking PEACE.
The message will circulate faster than you think. It’s Time For Action. The Action is PEACE. Spread the word. Spread PEACE. I love you!

Comments in The Story of God with Morgan Freeman (2016), Episode 2 : Apocalypse
Context: I think it's important just to distinguish between Islamism and Islam, a religion. What I mean by Islamism is the desire to impose any version of islam over society. Although ideology was sold to me as if it was the religion of Islam and that's what I adopted. I grew up facing a very, very severe form of violent racism, domestically within the UK. I'm talking hammer attacks, machete attacks by Neo-Nazi skinheads, thugs. On many occasions I had to watch as my friends were stabbed before my eyes as a 15 year old. I began seeing myself as separate from the rest of society and an islamist recruiter found me in that state as a young, angry teenager and it was very easy for that recruiter. I joined a group called Hizb ut-Tahrir and that's the group I spent 13 years of my leadership on. … It's the first islamist organization that was responsible for popularizing the notion of resurrecting a modern day theocratic caliphate, as we now see that ISIS has laid claim to. But, my former group, they were the first ones to popularize that term. I ended up in Egypt where I continued to recruit people to this cause. … I am still a Muslim, but I am now liberal. Now, when I was in prison and I was living with the Who's Who of the jihadist terrorist movements and islamist movements, we had a leader of the Muslim brotherhood. When I saw him I thought, "my God, if these guys ever came to power and declared a caliphate, it would be Hell on Earth." Of course, when ISIS eventually did declare the caliphate, that utopian dream that we all used to share has become that dystopic nightmare that we see now.

The History of Freedom in Antiquity (1877)
Context: Increase of freedom in the state may sometimes promote mediocrity, and give vitality to prejudice; it may even retard useful legislation, diminish the capacity for war, and restrict the boundaries of Empire... A generous spirit prefers that his country should be poor, and weak, and of no account, but free, rather than powerful, prosperous, and enslaved. It is better to be the citizen of a humble commonwealth in the Alps, without a prospect of influence beyond the narrow frontier, than a subject of a superb autocracy that overshadows half of Asia and of Europe.

IV, 3, 23.
Historiarum Alexandri Magni Macedonis Libri Qui Supersunt, Book IV

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.

The Sun My Heart (1996)
Context: Our Earth, our green beautiful Earth is in danger, and all of us know it. Yet we act as if our daily lives have nothing to do with the situation of the world. If the Earth were your body, you would be able to feel many areas where she is suffering. Many people are aware of the world's suffering, and their hearts are filled with compassion. They know what needs to be done, and they engage in political, social, and environmental work to try to change things. But after a period of intense involvement, they become discouraged, because they lack the strength needed to sustain a life of action. Real strength is not in power, money, or weapons, but in deep, inner peace. If we change our daily lives—the way we think, speak, and act—we change the world. The best way to take care of the environment is to take care of the environmentalist.

Source: The Courage to Be (1952), p. 177
Context: The first element is the experience of the power of being which is present even in the face of the most radical manifestation of non being. If one says that in this experience vitality resists despair, one must add that vitality in man is proportional to intentionality.
The vitality that can stand the abyss of meaninglessness is aware of a hidden meaning within the destruction of meaning.

The Legend of Jubal (1869)
Context: But ere the laughter died from out the rear,
Anger in front saw profanation near;
Jubal was but a name in each man's faith
For glorious power untouched by that slow death
Which creeps with creeping time; this too, the spot,
And this the day, it must be crime to blot,
Even with scoffing at a madman's lie:
Jubal was not a name to wed with mockery.
Two rushed upon him: two, the most devout
In honor of great Jubal, thrust him out,
And beat him with their flutes. 'Twas little need;
He strove not, cried not, but with tottering speed,
As if the scorn and howls were driving wind
That urged his body, serving so the mind
Which could but shrink and yearn, he sought the screen
Of thorny thickets, and there fell unseen.
The immortal name of Jubal filled the sky,
While Jubal lonely laid him down to die.