Quotes about private

page 15

Psychedelic Society (1984)
Context: The psychedelics are a red-hot social issue, ethical issue, whatever the term for it is, and it is precisely because they are a deconditioning agents: they will cast doubt in you if you are a Hasidic rabbi, a Marxist anthropologist, or an altar boy, because their business is to dissolve belief systems, and they do this very well and then they leave you with the raw datum of experience, what William James called in infants 'the blooming, buzzing experience.' And out of that you reconstruct the world, and you need to understand that it is a dialog where your decisions, the projection of your grammar onto the intellectual space in front of you, is going to gel into the mode of being. We actually create our own universe because we are all operating with our own private languages.

1980s
Context: If you are not at all concerned with the world but only with your personal salvation, following certain beliefs and superstitions, following gurus, then I am afraid it will be impossible for you and the speaker to communicate with each other. …We are not concerned at all with private personal salvation but we are concerned, earnestly, seriously, with what the human mind has become, what humanity is facing. We are concerned as human beings, human beings who are not labelled with any nationality. We are concerned at looking at this world and what a human being living in this world has to do, what is his role?

Booknotes interview (1994)
Context: I react to what is necessary. I would like to eschew any formula. There are some things where the government is absolutely inevitable, which we cannot get along without comprehensive state action. But there are many things — producing consumer goods, producing a wide range of entertainment, producing a wide level of cultural activity — where the market system, which independent activity is also important, so I react pragmatically. Where the market works, I'm for that. Where the government is necessary, I'm for that. I'm deeply suspicious of somebody who says, "I'm in favor of privatization," or, "I'm deeply in favor of public ownership." I'm in favor of whatever works in the particular case.

Source: The Confessions of Aleister Crowley (1929), Ch. 54.
Context: I embrace hardship and privation with ecstatic delight; I want everything the world holds; I would go to prison or to the scaffold for the sake of the experience. I have never grown out of the infantile belief that the universe was made for me to suck. I grow delirious to contemplate the delicious horrors that are certain to happen to me. This is the keynote of my life, the untrammeled delight in every possibility of existence, potential or actual.

Black Lamb and Grey Falcon (1941)<!-- as quoted in [http://books.google.mk/books?id=5G1XAgAAQBAJ&pg=PA16&lpg=PA16 Khatru Symposium: Women in Science Fiction (1975; 1993) by Jeanne Gomoll -->
Context: The word “idiot” comes from a Greek root meaning private person. Idiocy is the female defect: intent on their private lives, women follow their fate through a darkness deep as that cast by malformed cells in the brain. It is no worse than the male defect, which is lunacy: men are so obsessed by public affairs that they see the world as by moonlight, which shows the outlines of every object but not the details indicative of their nature.

"Lies and consequences." in The American Prospect (19 May 2002) http://prospect.org/cs/articles?article=lies_and_consequences&gId=6282
Context: To rationalize their lies, people — and the governments, churches, or terrorist cells they compose — are apt to regard their private interests and desires as just. Clinton may have lied to preserve his power while telling himself that he was lying to protect “the people” who benefited from his presidency. Liars — especially liars in power — often conflate their interest with the public interest. (What’s good for General Motors is good for the United States.) Or they consider their lies sanctified by the essential goodness they presume to embody, like terrorists who believe that murder is sanctified by the godliness of their aspirations. Sanctimony probably engenders at least as much lying as cynicism. We can’t condemn lying categorically, but we should categorically suspect it.

I wrote that in the first few shook-up minutes after hearing the bulletin sandwiched in between Don and Phil Everly and surrounded by all manner of whoops and whistles coming out of an audio signal generator, like you are apt to hear on the provincial radio these days. But I don't think I'd take those words back.
The world is at fault, not because it is inherently good or bad or anything but what it is, but because it doesn't prepare us in anything but body to get along with.
Our souls it leaves to whatever obsolescences, bigotries, theories of education workable and un, parental wisdom or lack of it, happen to get in its more or less Brownian (your phrase) pilgrimage between the cord-cutting ceremony and the time they slide you down the chute into the oven, while the guy on the Wurlitzer plays Aba Daba Honeymoon because you had once told somebody it was the nadir of all American expression; only they didn't know what nadir meant but it must be good because of the vehemence with which you expressed yourself.
Letter to Jules Siegel, published in Cavalier magazine (August 1965); republished in "Pynchon notes 15" and " "The World is at Fault" http://against-the-day.pynchonwiki.com/wiki/index.php?title=The_World_is_at_Fault at pynchonwiki.com http://pynchonwiki.com/

All the Trouble in the World (1994)

The Resurrection of a Life (1935)
Context: I cannot see the war as historians see it. Those clever fellows study all the facts and they see the war as a large thing, one of the biggest events in the legend of the man, something general, involving multitudes. I see it as a large thing too, only I break it into small units of one man at a time, and see it as a large and monstrous thing for each man involved. I see the war as death in one form or another for men dressed as soldiers, and all the men who survived the war, including myself, I see as men who died with their brothers, dressed as soldiers. There is no such thing as a soldier. I see death as a private event, the destruction of the universe in the brain and in the senses of one man, and I cannot see any man's death as a contributing factor in the success or failure of a military campaign.

Torsten Manns interview <!-- p. 40 -->
Bergman on Bergman (1970)
Context: Now let's get this Devil business straight, once and for all. To begin at the beginning: the notion of God, one might say, has changed aspect over the years, until it has either become so vague that it has faded away altogether or else has turned into something entirely different. For me, hell has always been a most suggestive sort of place; but I've never regarded it as being located anywhere else than on earth. Hell is created by human beings — on earth!
What I believed in those days — and believed in for a long time — was the existence of a virulent evil, in no way dependent upon environmental or hereditary factors. Call it original sin or whatever you like — anyway an active evil, of which human beings, as opposed to animals, have a monopoly. Our very nature, qua human beings, is that inside us we always carry around destructive tendencies, conscious or unconscious, aimed both at ourselves and at the outside world.
As a materialization of this virulent, indestructible, and — to us — inexplicable and incomprehensble evil, I manufactured a personage possessing the diabolical traits of a mediaeval morality figure. In various contexts I'd made it into a sort of private game to have a diabolic figure hanging around. His evil was one of the springs in my watch-works. And that's all there is to the devil-figure in my early films... Unmotivated cruelty is something which never ceases to fascinate me; and I'd very much like to know the reason for it. Its source is obscure and I'd very much like to get at it.

100
Golden Sayings of Epictetus

Source: Simone Weil : An Anthology (1986), Analysis of Oppression (1955), p. 141
Context: The common run of moralists complain that man is moved by his private self-interest: would to heaven it were so! Private interest is a self-centered principle of action, but at the same time restricted, reasonable and incapable of giving rise to unlimited evils. Whereas, on the other hand, the law of all activities governing social life, except in the case of primitive communities, is that here one sacrifices human life — in himself and in others — to things which are only means to a better way of living. This sacrifice takes on various forms, but it all comes back to the question of power. Power, by definition, is only a means; or to put it better, to possess a power is simply to possess means of action which exceed the very limited force that a single individual has at his disposal. But power-seeking, owing to its essential incapacity to seize hold of its object, rules out all consideration of an end, and finally comes, through an inevitable reversal, to take the place of all ends. It is this reversal of the relationship between means and end, it is this fundamental folly that accounts for all that is senseless and bloody right through history. Human history is simply the history of the servitude which makes men — oppressed and oppressors alike — the plaything of the instruments of domination they themselves have manufactured, and thus reduces living humanity to being the chattel of inanimate chattels.

Source: Enemies of Promise (1938), Part 1: Predicament, Ch. 3: The Challenge to the Mandarins (p. 17-18)
Context: The Mandarin style at its best yields the richest and most complete expression of the English language. It is the diction of Donne, Browne, Addison, Johnson, Gibbon, de Quincey, Landor, Carlyle and Ruskin as opposed to that of Bunyan, Dryden, Locke, Defoe, Cowper, Cobbett, Hazlitt, Southey and Newman. It is characterized by long sentences with many dependent clauses, by the use of the subjunctive and conditional, by exclamations and interjections, quotations, allusions, metaphors, long images, Latin terminology, subtlety and conceits. Its cardinal assumption is that neither the writer nor the reader is in a hurry, that both are possessed of a classical education and a private income. It is Ciceronian English.

From the Preface
A Soldier Reports (1976)
Context: Serving one's country as a military man is rewarding experience. It is nevertheless a life of constraint. A military man serves within carefully prescribed limits, be it as enlisted man, junior officer, battalion commander, division commander, even senior field commander in time of war. The freedom to speak out in the manner of the private citizen, journalist, politician, legislator has no part in the assignment. Perhaps this is one reason why generals who have hung up their uniforms traditionally turn to the pen, seek an opportunity for free expression that they have long denied themselves, to report to the people they have served. In these pages I have tried to exercise that prerogative that in the end is mine, while at the same time seeking to make an objective and constructive contribution to the history of a dramatic era. In the idiom of the time, I have tried to tell it like it was. This is my personal story, yet inevitably it represents more than that; for my story is inextricably involved with the stories of those who served with me during thirty-six years in the United States Army- from wooden-wheeled artillery to antiballistic missile, from horse to spaceship, from volunteer army to draftee army in three wars and back to volunteer army. My story is particularly involved with the stories of those who served with such valor and sacrifice in the Republic of Vietnam. My hope is that in telling my story I have in some manner done justice to theirs, that I have to some degree contributed to an appreciation by the American people of arduous, imaginative, valiant service in spite of alien environment, hardship, restriction, frustration, misunderstanding, and vocal and demonstrative opposition.

Section I: “The Old Order Changeth”, p. 13 http://books.google.com/books?id=MW8SAAAAIAAJ&pg=PA13&dq=%22Since+I+entered%22
1910s, The New Freedom (1913)
Context: Since I entered politics, I have chiefly had men's views confided to me privately. Some of the biggest men in the United States, in the field of commerce and manufacture, are afraid of somebody, are afraid of something. They know that there is a power somewhere so organized, so subtle, so watchful, so interlocked, so complete, so pervasive, that they had better not speak above their breath when they speak in condemnation of it.
They know that America is not a place of which it can be said, as it used to be, that a man may choose his own calling and pursue it just as far as his abilities enable him to pursue it; because to-day, if he enters certain fields, there are organizations which will use means against him that will prevent his building up a business which they do not want to have built up; organizations that will see to it that the ground is cut from under him and the markets shut against him. For if he begins to sell to certain retail dealers, to any retail dealers, the monopoly will refuse to sell to those dealers, and those dealers, afraid, will not buy the new man's wares.

Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: The pivot round which the religious life... revolves, is the interest of the individual in his private personal destiny. Religion, in short, is a monumental chapter in the history of human egotism. The gods believed in—whether by crude savages or by men disciplined intellectually—agree with each other in recognizing personal calls. Religious thought is carried on in terms of personality, this being, in the world of religion, the one fundamental fact. To-day, quite as much as at any previous age, the religious individual tells you that the divine meets him on the basis of his personal concerns.

Guerilla Open Access Manifesto (July 2008) http://archive.org/details/GuerillaOpenAccessManifesto.
Context: There is no justice in following unjust laws. It’s time to come into the light and, in the grand tradition of civil disobedience, declare our opposition to this private theft of public culture.
We need to take information, wherever it is stored, make our copies and share them with the world. We need to take stuff that's out of copyright and add it to the archive. We need to buy secret databases and put them on the Web. We need to download scientific journals and upload them to file sharing networks. We need to fight for Guerilla Open Access.
With enough of us, around the world, we’ll not just send a strong message opposing the privatization of knowledge — we’ll make it a thing of the past. Will you join us?

Source: Antigone, Line 181

Book II, 1263b.15
Politics

The Master and Lyra, in Ch. 4 : The Alethiometer
His Dark Materials, The Golden Compass (1995)
Context: "Lyra, I'm going to give you something, and you must promise to keep it private. Will you swear to that?"
"Yes," Lyra said.
He crossed to the desk and took from a drawer a small package wrapped in black velvet. When he unfolded the cloth, Lyra saw something like a large watch or a small clock: a thick disk of gold and crystal. It might have been a compass or something of the sort.
"What is it?" she said.
"It's an alethiometer. It's one of only six that were ever made. Lyra, I urge you again: keep it private. It would be better if Mrs. Coulter didn't know about it. Your uncle — "
"But what does it do?"
"It tells you the truth. As for how to read it, you'll have to learn by yourself. Now go — it's getting lighter — hurry back to your room before anyone sees you."

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.

Letter to John Adams (10 July 1775)
Context: How difficult the task to quench the fire and the pride of private ambition, and to sacrifice ourselves and all our hopes and expectations to the public weal! How few have souls capable of so noble an undertaking! How often are the laurels worn by those who have had no share in earning them! But there is a future recompense of reward, to which the upright man looks, and which he will most assuredly obtain, provided he perseveres unto the end.

Roast of Robert Novak at the Conservative Political Action Committee (11 February 1994)

Source: The Prince (1513), Ch. 14; Variant: A prince should therefore have no other aim or thought, nor take up any other thing for his study but war and it organization and discipline, for that is the only art that is necessary to one who commands.
Context: A prince ought to have no other aim or thought, nor select anything else for his study, than war and its rules and discipline; for this is the sole art that belongs to him who rules, and it is of such force that it not only upholds those who are born princes, but it often enables men to rise from a private station to that rank. And, on the contrary, it is seen that when princes have thought more of ease than of arms they have lost their states. And the first cause of your losing it is to neglect this art; and what enables you to acquire a state is to be master of the art.

"The Painter in the Press", X magazine, Vol. I, No.4 (October 1960).
Context: The Art of painting is itself an intensely personal activity… a picture is a unique and private event in the life of the painter: an object made alone with a man and a blank canvas... A real painting is something which happens to the painter once in a given minute; it is unique in that it will never happen again and in this sense is an impossible object... And it is something which happens in life not in art: a picture which was merely the product of art would not be very interesting and could tell us nothing we were not already aware of. The old saying, “what you don’t know can’t hurt you”, expresses the opposite idea to that which animates the painter before his canvas. It is precisely what he does not know which may destroy him.

Interview 1
Context: My private life has been the subject of much jabbering. Perhaps this slightly scandalous side of me people find entertaining! Before, being a model, it was just a job, and I was making fun of it. But today, I take my career more seriously. The fact that a reader may buy an Armani item because she’d seen it on me in a magazine is very important to me. So much so that I intend to launch my own label.

Letter to Thomas Jefferson (23 January 1825), published in Letters: The Complete Correspondence Between Thomas Jefferson and Abigail and John Adams (UNC Press, 1988), p. 607
1820s
Context: We think ourselves possessed, or, at least, we boast that we are so, of liberty of conscience on all subjects, and of the right of free inquiry and private judgment in all cases, and yet how far are we from these exalted privileges in fact! There exists, I believe, throughout the whole Christian world, a law which makes it blasphemy to deny or doubt the divine inspiration of all the books of the Old and New Testaments, from Genesis to Revelations. In most countries of Europe it is punished by fire at the stake, or the rack, or the wheel. In England itself it is punished by boring through the tongue with a poker. In America it is not better; even in our own Massachusetts, which I believe, upon the whole, is as temperate and moderate in religious zeal as most of the States, a law was made in the latter end of the last century, repealing the cruel punishments of the former laws, but substituting fine and imprisonment upon all those blasphemers upon any book of the Old Testament or New. Now, what free inquiry, when a writer must surely encounter the risk of fine or imprisonment for adducing any argument for investigating into the divine authority of those books? Who would run the risk of translating Dupuis? But I cannot enlarge upon this subject, though I have it much at heart. I think such laws a great embarrassment, great obstructions to the improvement of the human mind. Books that cannot bear examination, certainly ought not to be established as divine inspiration by penal laws. It is true, few persons appear desirous to put such laws in execution, and it is also true that some few persons are hardy enough to venture to depart from them. But as long as they continue in force as laws, the human mind must make an awkward and clumsy progress in its investigations. I wish they were repealed. The substance and essence of Christianity, as I understand it, is eternal and unchangeable, and will bear examination forever, but it has been mixed with extraneous ingredients, which I think will not bear examination, and they ought to be separated.

1960, Speech to the Greater Houston Ministerial Association
Context: That is the kind of America in which I believe. And it represents the kind of Presidency in which I believe — a great office that must neither be humbled by making it the instrument of any one religious group nor tarnished by arbitrarily withholding its occupancy from the members of any one religious group. I believe in a President whose religious views are his own private affair, neither imposed by him upon the nation or imposed by the nation upon him as a condition to holding that office.

UN Press Release SG/360 (22 December 1953)
Context: Our work for peace must begin within the private world of each one of us. To build for man a world without fear, we must be without fear. To build a world of justice, we must be just. And how can we fight for liberty if we are not free in our own minds? How can we ask others to sacrifice if we are not ready to do so?... Only in true surrender to the interest of all can we reach that strength and independence, that unity of purpose, that equity of judgment which are necessary if we are to measure up to our duty to the future, as men of a generation to whom the chance was given to build in time a world of peace.

Draft for a Statement of Human Obligation (1943)
Context: Anyone whose attention and love are really directed towards the reality outside the world recognizes at the same time that he is bound, both in public and private life, by the single and permanent obligation to remedy, according to his responsibilities and to the extent of his power, all the privations of soul and body which are liable to destroy or damage the earthly life of any human being whatsoever.
This obligation cannot legitimately be held to be limited by the insufficiency of power or the nature of the responsibilities until everything possible has been done to explain the necessity of the limitation to those who will suffer by it; the explanation must be completely truthful and must be such as to make it possible for them to acknowledge the necessity.
No combination of circumstances ever cancels this obligation. If there are circumstances which seem to cancel it as regards a certain man or category of men, they impose it in fact all the more imperatively.
The thought of this obligation is present to all men, but in very different forms and in very varying degrees of clarity. Some men are more and some are less inclined to accept — or to refuse — it as their rule of conduct.

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

Book 2, Chapter 2
Discourses on Livy (1517)
Context: It is truly a marvelous thing to consider to what greatness Athens arrived in the space of one hundred years after she freed herself from the tyranny of Pisistratus; but, above all, it is even more marvelous to consider the greatness Rome reached when she freed herself from her kings. The reason is easy to understand, for it is the common good and not private gain that makes cities great. Yet, without a doubt, this common good is observed only in republics, for in them everything that promotes it is practised, and however much damage it does to this or that private individual, those who benefit from the said common good are so numerous that they are able to advance in spite of the inclination of the few citizens who are oppressed by it.

Arrowsmith (1925)

Progress, Coexistence and Intellectual Freedom (1968), The Basis for Hope, Peaceful Competition
Context: Without socialism, bourgeois practices and the egotistical principle of private ownership gave rise to the "people of the abyss" described by Jack London and earlier by Engels.
Only the competition with socialism and the pressure of the working class made possible the social progress of the twentieth century and, all the more, will insure the now inevitable process of rapprochement of the two systems. It took socialism to raise the meaning of labor to the heights of a moral feat. Before the advent of socialism, national egotism gave rise to colonial oppression, nationalism, and racism. By now it has become clear that victory is on the side of the humanistic, international approach.
The capitalist world could not help giving birth to the socialist, but now the socialist world should not seek to destroy by force the ground from which it grew. Under the present conditions this would be tantamount to the suicide of mankind. Socialism should ennoble that ground by its example and other indirect forms of pressure and then merge with it.

Reflections on the Guillotine (1957)
Context: Capital punishment is the most premeditated of murders, to which no criminal’s deed, however calculated, can be compared. For there to be an equivalency, the death penalty would have to punish a criminal who had warned his victim of the date on which he would inflict a horrible death on him and who, from that moment onward, had confined him at his mercy for months. Such a monster is not to be encountered in private life.

Source: A Woman's Thoughts About Women (1858), Ch. 8
Context: Gossip, public, private, social — to fight against it either by word or pen seems, after all, like fighting with shadows. Everybody laughs at it, protests against it, blames and despises it; yet everybody does it, or at least encourages others in it: quite innocently, unconsciously, in such a small, harmless fashion — yet we do it. We must talk about something, and it is not all of us who can find a rational topic of conversation, or discuss it when found.

Anna Wulf, in "Free Women: 1"
The Golden Notebook (1962)
Context: What is so painful about that time is that nothing was disastrous. It was all wrong, ugly, unhappy and coloured with cynicism, but nothing was tragic, there were no moments that could change anything or anybody. From time to time the emotional lightning flashed and showed a landscape of private misery, and then — we went on dancing. <!-- 128

The New York Times interview (2017)
Context: My politics are private, but many of my feminist politics cross over into my professional life. Because I portray female characters — so I have the opportunity to change the way people look at them. Even if I wasn’t consciously doing that, it would happen anyway, just because of how I present as a woman, or as a person. I present in a way that’s not stereotypical, even if I’m playing a stereotypical role. … I can’t subtract that from myself anymore. I could when I was younger. … That’s another great thing about getting older. Your life is written on your face.

https://www.goodreads.com/quotes/9676409-zamanism-is-about-creating-power-and-private-resources-for-all

Source: The Political Doctrine of Fascism (1925), p. 114

IV. Is the Ideal Feasible?
Why Not Socialism? (2009)

Sections 1.2, "Law & Property"
Workers Councils (1947)

No. 225
The Tatler (1711–1714)

Source: Storm Over Warlock (1960), Chapter 18, “Storm’s Ending” (p. 198)

Propaganda: The Formation of Men's Attitudes (1962)

p10, 3rd principle of the 12 Principles of EPIC
I, Governor of California and How I Ended Poverty (1933)

Letter to Malcolm Cowley (11 February 1949), quoted in William Faulkner : A Critical Essay (1970) by Martin Jarrett-Kerr, p. 46; also published in Selected Letters of William Faulkner (1978) by Joseph Blotner, p. 286

The Recasting of Some Basic Psychoanalytic Ideas
The Denial of Death (1973)

Reference note: See The Federalist No. 51 (James Madison); The Federalist No. 69 (Alexander Hamilton); 1 Alexis de Tocqueville, Democracy in America 115–18...
Committee on the Judiary, United States House of Representatives, Plaintiff, v. Donald F. McGahn II, Defendant. (Nov 25, 2019)

On writing his book Truffle Boy in “Ian Purkayastha: How I Write” https://www.writermag.com/writing-inspiration/author-interviews/ian-purkayastha-write/ in The Writer (2017 Aug 7)

“Interview with Milton Friedman”, Playboy magazine (Feb. 1973)

Source: Capitalism and Freedom (1962), Ch. 8 Monopoly and the Social Responsibility of Business and Labor, p. 133

Introduction, p. 3
Capitalism and Freedom (1962)

" Economic Myths and Public Opinion https://miltonfriedman.hoover.org/friedman_images/Collections/2016c21/AmSpectator_01_1976.pdf” The Alternative: An American Spectator vol. 9, no. 4, (January 1976) pp. 5-9, Reprinted in Bright Promises, Dismal Performance: An Economist’s Protest, New York: Harcourt Brace Jovanovich (1983) pp. 60-75

Speech to the Labour Party Conference in Blackpool (October 1959), quoted in Michael Foot, Aneurin Bevan: A Biography. Volume II: 1945–1960 (Davis-Poynter, 1973), pp. 646–647 and Ben Pimlott, Harold Wilson (Harper Collins, 1993), p. 230
1950s

Publisher: Faber and Faber, 2017, p. 133
Sleep no more: Six Murderous Tales, published posthumously in 2017

Interview with Media For Us, 2019

“In the end, the truth usually insists upon serving only the common good,” Keng said.
“In the end, yes, but I am not willing to wait for the end. I have one lifetime, and I will not spend it for greed and profiteering and lies. I will not serve any master.
Source: Hainish Cycle, The Dispossessed (1974), Chapter 11 (pp. 345-346)

1940s, Why Socialism? (1949)

"The Enemy Within" (2019)

Source: Democracy for the Few (2010 [1974]), sixth edition, Chapter 3, p. 33

Ch 11 : Free Agreement
The Conquest of Bread (1892)

Source: The Conquest of Bread (1892), Ch. 5 : Food, p. 99

1840s, Essays: Second Series (1844), Nominalist and Realist

Speech to the Pembrokeshire Constituency Labour Party in Haverfordwest (26 July 1974), quoted in The Times (27 July 1974), p. 3
1970s

Pursuit of Progress (Heinemann, 1953), p. 96
1950s

Speech to the Socialist International Conference (30 June 1974), quoted in The Times (1 July 1974), p. 1
Prime Minister

28 October 2019
Tom Peters Daily, Weekly Quote

Critico, aunque respeto, a mis amigos que sostienen la idea marxista leninista de que no debe haber propiedad privada, porque no la comparto.
In his talk show Aló Presidente, as quoted in Chavez defiende propiedad privada frente a marxistas leninistas https://web.archive.org/web/20131220044949/http://www.eluniversal.com/2007/08/26/refco_ava_chavez-defiende-prop_26A955477 (August 26, 2007), El Universal.
2007

The Doors of Perception (1954)

Speech in Bromsgrove (6 July 1963), quoted in A Nation Not Afraid. The Thinking of Enoch Powell (B. T. Batsford Ltd, 1965), p. 25
1960s

Message to Labour candidates, quoted in The Times (29 June 1945), p. 2
Leader of the Opposition

Letter to the Sheriffs of Bristol (1777)

16 June 2015
South Bend mayor: Why coming out matters
South Bend Tribune
https://www.southbendtribune.com/news/local/south-bend-mayor-why-coming-out-matters/article_4dce0d12-1415-11e5-83c0-739eebd623ee.html
2015

1962, Address and Question and Answer Period at the Economic Club of New York (549)

Election Address, quoted in The Times (8 January 1906), p. 8
Prime Minister

Speech in Bangor (17 January 1935), quoted in The Times (18 January 1935), p. 7
Later life

Speech to the Sheldonian Theatre in Oxford (27 February 1940), quoted in The Times (28 February 1940), p. 10
Foreign Secretary

Historie vom Jahre 1746, quoted in W. W. Coole (ed.), Thus Spake Germany (London: George Routledge & Sons, 1941), p. 82

Principles of Communism (1847)

Irvin D. Yalom, in his novel The Spinoza Problem, prologue. (New York: Basic Books, 2012)
S - Z

Source: The Science of Rights 1796, P. 324

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 19

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 6.

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 5.

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 4.

Kevin D. Williamson, Elizabeth Warren’s Batty Plan to Nationalize . . . Everything https://www.nationalreview.com/2018/08/elizabeth-warren-plan-nationalize-everything-woos-hard-left/, National Review, Aug 16, 2018

Without these it could not be. Socialism and ethics are two separate things. This fact must be kept in mind. Whoever conceives of socialism in the sense of a sentimental philanthropic striving after human equality, with no idea of the existence of capitalist society, is no socialist in the sense of the class struggle, without which modern socialism is unthinkable. Whoever has come to a full consciousness of the nature of capitalist society and the foundation of modern socialism, knows also that a socialist movement that leaves the basis of the class struggle may be anything else, but it is not socialism.
No Compromise – No Political Trading (1899)

Z̤iāʼulḥasan Fārūq in: p. 1-2.
About Zakir Hussain, Quest for Truth (1999)

[Michelle Williams: Heath Ledger Has Broken My Heart, http://www.news.com.au/dailytelegraph/story/0,22049,23147754-5001021,00.html, The Daily Telegraph, Web, news.com.au, February 1, 2008, 2008-02-01, http://web.archive.org/web/20080206234312/http://www.news.com.au/dailytelegraph/story/0,22049,23147754-5001021,00.html, 2008-02-06]</ref>
[Michelle Williams Breaks Silence on Heath's Death, http://www.people.com/people/article/0,,20175486,00.html, People, Web, people.com (Time Inc.), February 1, 2008, 2008-02-02]

The presence of a person who has strong political convictions always sends me flying off in a contrary direction. Inevitably, in the world of today, this will bring me before a firing squad sooner or later. Maybe the fascists will shoot me, and maybe the proletariat, but political contrariness will be the end of me; I feel it in my bones.
The Diary of Samuel Marchbanks (1947)

Source: Autobiography (1873)
Source: https://archive.org/details/autobiography01mill/page/230/mode/1up pp. 230-233

Autobiography (1873)

Source: Why Our Drug Laws Have Failed and What We Can Do About It: A Judicial Indictment of the War on Drugs, 2011, p. 95

Dr. David Graeber, "Bullshit Jobs," Aug 2013