1920s, Toleration and Liberalism (1925)
Speech in the House of Commons, July 8, 1920 "Amritsar" http://lachlan.bluehaze.com.au/churchill/am-text.htm
Early career years (1898–1929)
Second Book
La Géométrie (1637)
Source: The principles of political economy, 1825, p. 95-96
Source: Onward Industry!, 1931, p. 60
Confirmation of Raymond Kethledge https://www.congress.gov/110/chrg/shrg48894/CHRG-110shrg48894.htm (May 7, 2008)
Approaching Timewave Zero Magical Blend Magazine (November 1994) http://www.mindroots.com/universe/timewavezero.htm
Author's Essay Prefatory to the Translation: "The Choice of Facts," p.4
The Value of Science (1905)
The People's Rights [1909] (London: Jonathan Cape, 1970), p. 46
Early career years (1898–1929)
1950s, Address at the Philadelphia Convention Hall (1956)
Denn gerade die starke Periodizität des Genies bringt es mit sich, daß bei ihm immer erst auf sterile Jahre die fruchtbaren und auf sehr produktive Zeiten immer wieder sehr unfruchtbare folgen—Zeiten, in denen er von sich nichts hält, ja von sich psychologisch (nicht logisch) weniger hält als von jedem anderen Menschen: quält ihn doch die Erinnerung an die Schaffensperiode, und vor allem—wie frei sieht er sie, die von solchen Erinnerungen nicht Belästigten, herumgehen! Wie seine Ekstasen gewaltiger sind als die der anderen, so sind auch seine Depressionen fürchterlicher.
Source: Sex and Character (1903), p. 107.
“From the beginning of the world it has been ordained that certain signs must needs precede certain events.”
Sed ita a principio incohatum esse mundum, ut certis rebus certa signa praecurrerent.
Book I, Chapter LII, section 118
Compare: "Often do the spirits / Of great events stride on before the events, / And in to-day already walks to-morrow", Samuel Taylor Coleridge, The Death of Wallenstein, Act v, scene 1
De Divinatione – On Divination (44 BC)
Part IV, Chapter VII
Les voix du silence [Voices of Silence] (1951)
“Being precedes Truth, and … Truth precedes the Good.”
The Four Cardinal Virtues: Prudence, Justice, Fortitude, Temperance (1965)
Source: Faith Beyond Resentment: Fragments Catholic and Gay (2001), "Jesus' fraternal relocation of God", p. 79.
Source: The Golden Bough (1890), Chapter 3, Sympathetic Magic.
Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.333-4
"Nerds 2.0.1 - A Brief History of the Internet", Part 3
Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1973), pp. 62-63
“The preceding merely defines a way of thinking. But the point is to live.”
The Myth of Sisyphus (1942), An Absurd Reasoning
The First Sex (G.P. Putnam's Sons), op. cit., p. 339 (paragraph in full), in ch. 22 - Woman in the Aquarian Age (1971). This is the last paragraph in her book, which explicated the thesis that women were originally the superior and dominant sex.
Source: "What I Believe" (1930), pp. 6-7
1768
The Life of Samuel Johnson, LL.D. (1791)
“Fifty Years of American Poetry”, pp. 332–333
The Third Book of Criticism (1969)
Source: A Man of Law's Tale (1952), At the Scottish bar, p. 48
Source: One-Dimensional Man (1964), pp. 9-11
What Does God Want Us to Do About Russia? (1948)
Preface
An Introduction to Cybernetics (1956)
Richard T. Ely, French and German Socialism in Modern Times http://archive.org/details/frenchandgerman00elygoog, 1883, pp. 204–205.
"Rules vs Men: Lessons from a Century of Monetary Policy", Originally published in Christoph Buchheim, Michael Hutter, and Harold James, eds., Zerrissene Zwischenkriegszeit Beiträge (1994), republished in Comparative Political Economy: A Retrospective (2003)
Source: Enterprise Architecture: The Issue of The Century, 1997, p. 1-2
Source: A History of European Morals from Augustus to Charlemagne (1869), Chapter 1 (2nd edition, Vol. 1, London: Longmans, 1869, p. 103 https://books.google.it/books?id=hdUJs_S3ezwC&pg=PA103)
§5.4
Notation as a Tool of Thought (1979)
Maasir-i-alamgiri, translated into English by Sir Jadu-Nath Sarkar, Calcutta, 1947, pp. 312-15
Quotes from late medieval histories
Progress, Coexistence and Intellectual Freedom (1968), Nobel Lecture
“Natural man did not precede society, nor is he outside it.”
Source: Tristes Tropiques (1955), Chapter 38 : A Little Glass of Rum, p. 392
Source: The construction of nationhood: ethnicity, religion, and nationalism (1997), p. 2; As cited in: nationalismproject.org http://www.nationalismproject.org/what/hastings.htm by Eric G.E. Zuelow, 1999-2007.
"What is Philosophy? (Part 1)" http://www.xenosystems.net/what-is-philosophy/ (2013) (original emphasis)
Der Judenstaat [The Jewish State] (1896)
Source: The Cybernetic Sculpture of Tsai Wen-Ying, 1989, p. 67
Source: Neither Left nor Right: Fascist Ideology in France, 1996, p. 27
Paul A. Freund, Proceedings in Memory of Mr. Justice Brandeis, 317 U.S. ix, xix–xx (1942).
Source: The Human Organization, 1967, p. 64: About "Building Peer-group Loyalty"
"The Irony of Liberalism"
Soliloquies in England and Later Soliloquies (1922)
In 1931, as quoted in Nazi Economics: Ideology, Theory, and Policy https://books.google.com/books?id=kp3p_sIk8h8C&pg=PA303 (1990), by Avraham Barkai, pp. 26–27
1930s
Four Minute Essays Vol. 5 (1919), The Human Heart
On the verdict in the 2013 Mumbai gang rape, as quoted in " Opinion: Why I oppose death for rapists http://www.mumbaimirror.com/mumbai/cover-story/Opinion-Why-I-oppose-death-for-rapists/articleshow/33250078.cms" Mumbai Mirror (5 April 2014)
But I would rather go back to the old days when even the most modest attempt by Government to intervene in commerce and industry was rudely rebuffed.
March 27, 1968, page 213.
Official Report of Proceedings of the Hong Kong Legislative Council
Anarchism: Its Philosophy and Ideal (1896)
Context: A different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst — not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all men to develop free initiative, free action, free association.
It seeks the most complete development of individuality combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all.
Source: Sir William Herschel: His Life and Works (1880), Ch.4 "Life and Works" quote from his paper "Nature and Construction of the Sun and Fixed Stars" (1795).
Context: I should not wonder if, considering all this, we were induced to think that nothing remained to be added; and yet we are still very ignorant in regard to the internal construction of the sun.... The spots have been supposed to be solid bodies, the smoke of volcanoes, the scum floating on an ocean of fluid matter, clouds, opaque masses, and to be many other things.... The sun itself has been called a globe of fire, though, perhaps, metaphorically.... It is time now to profit by the observations we are in possession of. I have availed myself of the labors of preceding astronomers, but have been induced thereto by my own actual observation of the solar phenomena.<!-- p. 145-146
On Allah (God), as quoted in Doctrine of Sufis (1977) by Abû Bakr al- Kalâbâdî, as translated by A. J. Arberry, Ch. 5 p. 15
Aylmer's Field (1864); reported in Bartlett's Familiar Quotations, 10th ed. (1919)
“Not even nothingness preceded life. Nothingness owes its very idea to existence.”
From "Life" in Unspoken Sermons Series II (1886)
Context: "In the midst of life we are in death," said one; it is more true that in the midst of death we are in life. Life is the only reality; what men call death is but a shadow — a word for that which cannot be — a negation, owing the very idea of itself to that which it would deny. But for life there could be no death. If God were not, there would not even be nothing. Not even nothingness preceded life. Nothingness owes its very idea to existence.
No. 78
The Federalist Papers (1787–1788)
Context: There is yet a further and a weightier reason for the permanency of the Judicial offices, which is deducible from the nature of the qualifications they require. It has been frequently remarked, with great propriety, that a voluminous code of laws is one of the inconveniences necessarily connected with the advantages of a free Government. To avoid an arbitrary discretion in the Courts, it is indispensable that they should be bound down by strict rules and precedents, which serve to define and point out their duty in every particular case that comes before them; and it will readily be conceived from the variety of controversies which grow out of the folly and wickedness of mankind, that the records of those precedents must unavoidably swell to a very considerable bulk, and must demand long and laborious study to acquire a competent knowledge of them. Hence it is, that there can be but few men in the society, who will have sufficient skill in the laws to qualify them for the stations of Judges. And making the proper deductions for the ordinary depravity of human nature, the number must be still smaller of those who unite the requisite integrity with the requisite knowledge. These considerations apprize us, that the Government can have no great option between fit characters; and that a temporary duration in office, which would naturally discourage such characters from quitting a lucrative line of practice to accept a seat on the Bench, would have a tendency to throw the administration of justice into hands less able, and less well qualified, to conduct it with utility and dignity.
Journal entry, Gilleleie (1 August 1835) Journals 1A; this is considered to be one of the earliest statements of existentialist thought.
Variant translation: My focus should be on what I do in life, not knowing everything, excluding knowledge on what you do. The is key to find a purpose, whatever it truly is that God wills me to do; it's crucial to find a truth which is true to me, to find the idea which I am willing to live and die for.
Later variant: What I really lack is to be clear in my mind what I am to do, not what I am to know, except in so far as a certain knowledge must precede every action. The thing is to understand myself, to see what God really wishes me to do: the thing is to find a truth which is true for me, to find the idea for which I can live and die. … I certainly do not deny that I still recognize an imperative of knowledge and that through it one can work upon men, but it must be taken up into my life, and that is what I now recognize as the most important thing.
Later expression of such thoughts in a letter to Peter Wilhelm Lund (31 August 1835)
Variant translation: I must find a truth that is true for me.
1830s, The Journals of Søren Kierkegaard, 1830s
Context: What I really need is to get clear about what I must do, not what I must know, except insofar as knowledge must precede every act. What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die.
Source: 2000s, A New Birth of Freedom: Abraham Lincoln and the Coming of the Civil War (2000), p. 231
Context: South Carolina cites, loosely, but with substantial accuracy, some of the language of the original Declaration. That Declaration does say that it is the right of the people to abolish any form of government that becomes destructive of the ends for which it was established. But South Carolina does not repeat the preceding language in the earlier document: 'We hold these truths to be self-evident, that all men are created equal'.
Source: "The Task of Maintaining Our Liberties: The Role of the Judiciary" (1953), P. 962
Context: For over a century it has been the settled doctrine of the Supreme Court that the principle of stare decisis has only limited application in constitutional cases. It might be thought that if any law is to be stabilized by a court decision it logically should be the most fundamental of all law -- that of the Constitution. But the years brought about a doctrine that such decisions must be tentative and subject to judicial cancellation if experience fails to verify them. The result is that constitutional precedents are accepted only at their current valuation and have a mortality rate almost as high as their authors.
In Berlin, (March 1821); Book IV, Chapter 1: Berlin – Potsdam – Frederick.
Mémoires d'outre-tombe (1848 – 1850)
The First Part, Chapter 14, p. 64.
Leviathan (1651)
Context: And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Warre of every one against everyone; in which case every one is governed by his own Reason; and there is nothing he can make use of, that may not be a help unto him, in preserving his life against his enemyes; It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.
78 U.S. 92.
Judicial opinions, United States v. Ballard (1944)
Source: The Heart of Buddhist Meditation (1965), p. 21
Context: It is a significant fact and worth pondering upon that the Bible commences with the words: “In the beginning God created the heaven and the earth....", while the Dhammapada … opens with the words "Mind precedes things, dominates them, creates them". These momentous words are the quiet and uncontending, but unshakeable reply of the Buddha to that biblical belief. Here the roads of these two religions part: the one leads far away into an imaginary Beyond, the other leads straight home, into man's very heart.
Source: Guide for the Perplexed (c. 1190), Part III, Ch.25
Context: It is not unreasonable to assume that the works of God, their existence and preceding non-existence, are the result of His wisdom, but we are unable to understand many of the ways of His Wisdom in His works. On this principle the whole Law of Moses is based; it begins with this principle: "And God saw all that He had made, and behold, it was very good" (Gen. i. 31); and it ends with this principle: "The Rock, perfect is His work" (Deut. xxxii. 4). Note it.
Myth at the end of Julian's oration to the cynic Heracleios, as translated in The Emperor Julian : Paganism and Christianity (1879) http://www.third-millennium-library.com/MedievalHistory/Julian_the_Emperor/CHAPTER_VI.html by Gerald Henry Rendall, Ch. VI : Julian's Personal Religion, p. 138
General sources
Context: "Suppose that I and Athene, at the behest of Zeus", said Helios, "were to make you steward of all these in the room of him that hath the inheritance." Then the young man clung to him once more, and besought him greatly that he might remain there. But he said, "Be not very rebellious, lest the excess of my love be turned to the fierceness of hatred."
So the young man answered, "Most mighty Helios, and thee Athene, and Zeus himself, I do adjure, do with me what ye will."
After this Hermes, suddenly reappearing, filled him with new courage, for now he thought he had found a guide for his return journey, and his sojourn on earth. And Athene said, "Listen, most goodly child of mine and of this good sire divine! This heir, you see, finds no pleasure in the best of his shepherds, while the flatterers and rogues have made him their subject and slave. Consequently the good love him not, while his supposed friends wrong and injure him most fatally. Take heed therefore when you return, not to put the flatterer before the friend. Give ear, my son, to yet a second admonition. Yon sleeper is habitually deceived; do you therefore be sober and watch, that the flatterer may never deceive and cheat you by a show of friendly candor, just as some sooty and grimy smith by dressing in white and plastering his cheeks with enamel might finally induce you to give him one of your daughters to wife. List now to a third admonition. Set a strong watch upon yourself: reverence us and us alone, and of men him that is like us and none other. You see what tricks self-consciousness and dumb-foundering faint-heartedness have played with yonder idiot." Great Helios here took up the discourse and said, "Choose your friends, then treat them as friends; do not regard them like slaves or servants, but associate with them frankly and simply and generously; not saying one thing of them and thinking something else. See how distrust towards friends has damaged yonder heritor. Love your subjects as we love you. Let respect toward us take precedence of all goods: for we are your benefactors and friends and saviours."
At these words the young man's heart was full, and he made ready there and then to obey the Gods implicitly always. "Away, then", said Helios, "and good hope go with you. For we shall be with you everywhere, I and Athene and Hermes here, and with us all the Gods that are in Olympus, and Gods of the air and of the earth, and all manner of deities everywhere, so long as you are holy toward us, loyal to your friends, kindly to your subjects, ruling and guiding them for their good. Never yield yourself a slave to your own desires or theirs. …"
"Common Carriers and the Common Law", 13 Am. Law Rev. 608, 630 (1879).
1870s
Source: Something More, A Consideration of the Vast, Undeveloped Resources of Life (1920), p. 43
Context: The present generation believes that it knows more about Jesus Christ than any preceding generation knew. Yet we are equally confident that our grandchildren's children will understand Jesus far better than we do. There is something more in him than we have been able to fathom.
“Humanity is moving ever deeper into a crisis which has no precedent.”
From 1980s onwards, Norie Huddle interview (1981)
Context: Humanity is moving ever deeper into a crisis which has no precedent. It is a crisis brought about by evolution being intent on completely integrating differently colored, differently cultured, and intercommunicating humanity, and by evolution being intent on making integrated humanity able to live sustainedly at a higher standard of living for all than has ever been experienced by any. Probably ninety-nine percent of humanity does not know that we have the option to make it; we do. It can only be accomplished, however, through a Design Science Revolution.
Those in supreme power, politically and economically, aren’t yet convinced that our Planet Earth has anywhere nearly enough life support for all humanity.
They assume it has to be either you or me, that there is not enough for both. Those with financial advantage reason that selfishness is necessary and fortify themselves even further.
Anarchism & American Traditions (1908)
Context: Among the fundamental likeness between the Revolutionary Republicans and the Anarchists is the recognition that the little must precede the great; that the local must be the basis of the general; that there can be a free federation only when there are free communities to federate; that the spirit of the latter is carried into the councils of the former, and a local tyranny may thus become an instrument for general enslavement. Convinced of the supreme importance of ridding the municipalities of the institutions of tyranny, the most strenuous advocates of independence, instead of spending their efforts mainly in the general Congress, devoted themselves to their home localities, endeavoring to work out of the minds of their neighbors and fellow-colonists the institutions of entailed property, of a State-Church, of a class-divided people, even the institution of African slavery itself. Though largely unsuccessful, it is to the measure of success they did achieve that we are indebted for such liberties as we do retain, and not to the general government.
The Principles of Anarchism
Context: Anarchists know that a long period of education must precede any great fundamental change in society, hence they do not believe in vote begging, nor political campaigns, but rather in the development of self-thinking individuals.
We look away from government for relief, because we know that force (legalized) invades the personal liberty of man, seizes upon the natural elements and intervenes between man and natural laws; from this exercise of force through governments flows nearly all the misery, poverty, crime and confusion existing in society.
Rogers Commission Report (1986)
Context: Let us make recommendations to ensure that NASA officials deal in a world of reality in understanding technological weaknesses and imperfections well enough to be actively trying to eliminate them. They must live in reality in comparing the costs and utility of the Shuttle to other methods of entering space. And they must be realistic in making contracts, in estimating costs, and the difficulty of the projects. Only realistic flight schedules should be proposed, schedules that have a reasonable chance of being met. If in this way the government would not support them, then so be it. NASA owes it to the citizens from whom it asks support to be frank, honest, and informative, so that these citizens can make the wisest decisions for the use of their limited resources.
For a successful technology, reality must take precedence over public relations, for nature cannot be fooled.
A Week on the Concord and Merrimack Rivers http://www.gutenberg.org/dirs/etext03/7cncd10.txt (1849), Sunday
Context: The hidden significance of these fables which is sometimes thought to have been detected, the ethics running parallel to the poetry and history, are not so remarkable as the readiness with which they may be made to express a variety of truths. As if they were the skeletons of still older and more universal truths than any whose flesh and blood they are for the time made to wear. It is like striving to make the sun, or the wind, or the sea symbols to signify exclusively the particular thoughts of our day. But what signifies it? In the mythus a superhuman intelligence uses the unconscious thoughts and dreams of men as its hieroglyphics to address men unborn. In the history of the human mind, these glowing and ruddy fables precede the noonday thoughts of men, as Aurora the sun's rays. The matutine intellect of the poet, keeping in advance of the glare of philosophy, always dwells in this auroral atmosphere.
Diary (6 June 1879)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
What then must we do? (1886)
Context: This new fraud is just like the old ones: its essence lies in substituting something external for the use of our own reason and conscience and that of our predecessors: in the Church teaching this external thing was revelation, in the scientific teaching it is observation. The trick played by this science is to destroy man's faith in reason and conscience by directing attention to the grossest deviations from the use of human reason and conscience, and having clothed the deception in a scientific theory, to assure them that by acquiring knowledge of external phenomena they will get to know indubitable facts which will reveal to them the law of man's life. And the mental demoralization consists in this, that coming to believe that things which should be decided by conscience and reason are decided by observation, these people lose their consciousness of good and evil and become incapable of understanding the expression and definitions of good and evil that have been formed by the whole preceding life of humanity. All this, in their jargon, is conditional and subjective. It must all be abandoned - they say - the truth cannot be understood by one's reason, for one may err, but there is another path which is infallible and almost mechanical: one must study facts. And facts must be studied on the basis of the scientists' science, that is, on the basis of two unfounded propositions: positivism and evolution which are put forward as indubitable truths. And the reigning science, with not less misleading solemnity than the Church, announces that the solution of all questions of life is only possible by the study of the facts of nature, and especially of organisms. A frivolous crowd of youths mastered by the novelty of this authority, which is as yet not merely not destroyed but not even touched by criticism, throws itself into the study of these facts of natural science as the sole path which, according to the assertions of the prevailing doctrine, can lead to the elucidation of the questions of life. But the further these disciples advance in this study the further and further are they removed not only from the possibility but even from the very thought of solving life's problems, and the more they become accustomed not so much to observe as to take on trust what they are told of the observations of others (to believe in cells, in protoplasm, in the fourth state of matter,1 &c.), the more and more does the form hide the contents from them; the more and more do they lose consciousness of good and evil and capacity to understand the expressions and definitions of good and evil worked out by the whole preceding life of humanity; the more and more do they adopt the specialized scientific jargon of conventional expressions which have no general human significance; the farther and farther do they wander among the debris of quite unilluminated observations; the more and more do they lose capacity not only to think independently but even to under-stand another man's fresh human thought lying outside their Talmud; and, what is most important, they pass their best years in growing unaccustomed to life, that is, to labour, and grow accustomed to consider their condition justified, while they become physically good-for-nothing parasites. And just like the theologians and the Talmudists they completely castrate their brains and become eunuchs of thought. And just like them, to the degree to which they become stupefied, they acquire a self-confidence which deprives them for ever of the possibility of returning to a simple clear and human way of thinking.
Source: Speech http://hansard.millbanksystems.com/commons/1848/feb/22/expenditure-of-the-country in the House of Commons (22 February 1848).
Section 4, member 2, subsection 3, Causes of Despair, the Devil, Melancholy, Meditation, Distrust, Weakness of Faith, Rigid Ministers, Misunderstanding Scriptures, Guilty Consciences, etc.
The Anatomy of Melancholy (1621), Part III
Recalling his thoughts of July 1914 on the prospect of war with Germany.
Twenty-five Years (1925)
Context: A great European war under modern conditions would be a catastrophe for which previous wars afforded no precedent. In old days nations could collect only portions of their men and resources at a time and dribble them out by degrees. Under modern conditions whole nations could be mobilized at once and their whole life-blood and resources poured out in a torrent. Instead of a few hundreds of thousands of men meeting each other in war, millions would now meet, and modern weapons would multiply manifold the power of destruction. The financial strain and the expenditure of wealth would be incredible. I thought this must be obvious to everyone else, as it seemed obvious to me; and that, if once it became apparent that we were on the edge, all the Great Powers would call a halt and recoil from the abyss.
Matthew Stewart, The Courtier and the Heretic (2006)
Context: For Spinoza, philosophy originates in the very personal... feeling of emptiness that in the philosophical tradition has earned the distinguished name of contemptu mundi, the contempt for worldly things, or, better, vanitas.... Spinoza says that... success in life is just a postponement of failure;... pleasure is just a fleeting respite from pain; and... the objects of our striving are vain illusions....
The feeling of vanitas Spinoza describes is... a dire encounter with the prospect of descent into absolute nothingness, a life without significance coming to a meaningless end.... The experience Spinoza records... establishes... the moment of extreme doubt, fear, and uncertainty that precedes the dawn of revelation.... the journey... is one trodden by poets, philosophers, and theologians too numerous to mention, who for millennia have recorded this feeling that life is a useless passion, a wheel of ceaseless striving, a tale told by an idiot, full of sound and fury, signifying nothing, and so on.<!--pp. 55-56
V. On the First Cause
On the Gods and the Cosmos
Context: Next in order comes knowledge of the first cause and the subsequent orders of the Gods, then the nature of the world, the essence of intellect and of soul, then providence, fate, and fortune, then to see virtue and formed from them, and from what possible source evil came into the world.
Each of these subjects needs many long discussions; but there is perhaps no harm in stating them briefly, so that a disciple may not be completely ignorant about them.
It is proper to the first cause to be one — for unity precedes multitude — and to surpass all things in power and goodness. Consequently all things must partake of it. For owing to its power nothing else can hinder it, and owing to its goodness it will not hold itself apart.
If the first cause were soul, all things would possess soul. If it were mind, all things would possess mind. If it were being, all things would partake of being. And seeing this quality in all things, some men have thought that it was being. Now if things simply were, without being good, this argument would be true, but if things that are are because of their goodness, and partake in the good, the first thing must needs be both beyond-being and good. It is strong evidence of this that noble souls despise being for the sake of the good, when they face death for their country or friends or for the sake of virtue. — After this inexpressible power come the orders of the Gods.
IX. On Providence, Fate, and Fortune.
On the Gods and the Cosmos
“It’s good to remember that in science, mistakes always precede discoveries. Be teachable.”
Book Sometimes you win Sometimes you Learn
p. 139 https://babel.hathitrust.org/cgi/pt?id=mdp.39015005727337;view=1up;seq=163
Myth, Magic, and Morals (1909)
Second Report, p. 163
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)
Source: The Esoteric Tradition (1935), Chapter 22
Source: The Esoteric Tradition (1935), Chapter 11
Selected works, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (1991)
Said in an interview with Politico, 31 December 2018 on the revoking of Article 50 to allow time for preparation of the UK's exit of the European Union. McTague, Tom (31 December 2018) Ken Clarke: My ‘complacent’ generation sowed seeds of populism https://www.politico.eu/article/ken-clarke-interview-brexit-populism-tories/ in Politico. Retrieved 1 July 2019.
2018
Vesicles make clouds; they are trifles light as air, but then they make drops, and drops make showers, rain makes torrents and rivers, and these can alter the face of a country, and even keep the ocean to its proper fulness and use. It teaches a continual comparison of the small and great, and that under differences almost approaching the infinite, for the small as often contains the great in principle, as the great does the small; and thus the mind becomes comprehensive. It teaches to deduce principles carefully, to hold them firmly, or to suspend the judgment, to discover and obey law, and by it to be bold in applying to the greatest what we know of the smallest. It teaches us first by tutors and books, to learn that which is already known to others, and then by the light and methods which belong to science to learn for ourselves and for others; so making a fruitful return to man in the future for that which we have obtained from the men of the past.
Lecture notes of 1858, quoted in The Life and Letters of Faraday (1870) by Bence Jones, Vol. 2, p. 403
Summation of Madison's remarks (10 January 1794) Annals of Congress, House of Representatives, 3rd Congress, 1st Session, p. 170 http://memory.loc.gov/cgi-bin/ampage?collId=llac&fileName=004/llac004.db&recNum=82; the expense in question was for French refugees from the Haitian Revolution; this summation has been paraphrased as if a direct quote: "I cannot undertake to lay my finger on that article of the Constitution which granted a right to Congress of expending, on objects of benevolence, the money of their constituents."
1790s
Anabasis Alexandri, 7.2.6-9
Speech to the Pembrokeshire Constituency Labour Party in Haverfordwest (26 July 1974), quoted in The Times (27 July 1974), p. 3
1970s
Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics
