Quotes about produce

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In an interview with Anup Kaphle for the 's economical growth. https://www.washingtonpost.com/world/an-interview-with-bangladesh-pm-sheikh-hasina/2011/10/10/gIQAXAQRcL_story.html?utm_term=.15835fc2548d
Context: Since my last tenure we have been trying to find the root causes of poverty and how we could reduce it. We wanted to ensure food security so we put all our force into producing more food and also the distribution system so that food should first reach to the poorest of the poor. Then we tried to create job opportunities for them in the rural areas.

"The Transuranium Elements : Present Status" Nobel Lecture (12 December 1951) http://www.nobelprize.org/nobel_prizes/chemistry/laureates/1951/seaborg-lecture.html
Context: I suppose that I should say a few words with respect to the possibility for future production and identification of additional transuranium elements, especially in view of the possibility of their production by heavy-ion bombardment of transuranium elements. As an aid to such a program the radioactive properties can be estimated, as I have already indicated, on the assumption of a smooth nuclear energy surface and the systematics of radioactivity. Again, I must emphasize that such considerations are negated in the event that a stable subshell of 148 neutrons should be found to exist, and this must be regarded as a definite possibility. It is interesting to note that our considerations on the systematics of spontaneous fission28 indicate that this method of decay will not compete seriously with radioactive decay until the region just beyond element 100. … These considerations illustrate clearly that one of the problems is that of conceiving means for producing nuclides of sufficiently high mass numbers with half-lives long enough for chemical identification. Thus, the serious problem is again the paucity of starting materials.

Letters from New York https://play.google.com/store/books/details?id=dcYDAAAAQAAJ&rdid=book-dcYDAAAAQAAJ&rdot=1 (1841-1843), p. 206, Letter XXVIII, 29 Sep 1842
1840s, Letters from New York (1843)
Context: The cure for all the ills and wrongs, the cares, the sorrows, and crimes of humanity, all lie in that one word LOVE. It is the divine vitality that produces and restores life. To each and every one of us it gives the power of working miracles, if we will.

The Wild Flag (1943)
Context: Each delegate brought the flag of his homeland with him-each, that is, except the delegate from China. When the others asked him why he had failed to bring a flag, he said that he had discussed the matter with another Chinese survivor, an ancient and very wise man, and that between them they had concluded that they would not have any cloth flag for China anymore.
'What kind of flag do you intend to have?' asked the delegate from Luxembourg. The Chinese delegate blinked his eyes and produced a shoebox, from which he drew a living flower which looked very like an iris. 'What is that?' they all inquired, pleased with the sight of so delicate a symbol.
'That,' said the Chinese, 'is a wild flag, Iris tectorum. In China we have decided to adopt this flag, since it is a convenient and universal device and very beautiful and grows everywhere in the moist places of the earth for all to observe and wonder at. I propose all countries adopt it, so that it will be impossible for us to insult each other's flag.

The Counter-Revolution in Monetary Theory (1970) <!-- ([[w:Institute of Economic Affairs
Context: Inflation is always and everywhere a monetary phenomenon in the sense that it is and can be produced only by a more rapid increase in the quantity of money than in output. … A steady rate of monetary growth at a moderate level can provide a framework under which a country can have little inflation and much growth. It will not produce perfect stability; it will not produce heaven on earth; but it can make an important contribution to a stable economic society.

Neither Mr. Mifflin nor yourselves, I presume, would be willing to venture on exertions which would probably excite insurrections among the blacks to rise against their masters, and imbue their hands in innocent blood.
1800s, Letter to George Churchman and Jacob Lindley (1801)

The Varieties of Scientific Experience: A Personal View of the Search for God (2006)
Context: The amount of organic matter that could have been produced in the first few hundred million years of Earth history was sufficient to have produced in the present ocean a several-percent solution of organic matter. This is just about the dilution of Knorr's chicken soup, and not that different from the composition either. And chicken soup is widely known to be good for life.

Comparable to remarks of William Masters, in "Two Sex Researchers on the Firing Line" LIFE magazine (24 June 1966), p. 49: "Science by itself has no moral dimension. But it does seek to establish truth. And upon this truth morality can be built."
Variants:
Science does not have a moral dimension. It is like a knife. If you give it to a surgeon or a murderer, each will use it differently.
As quoted in Futurehype: The Myths of Technology Change (2009) by Robert B. Seidensticker
Science does not have a moral dimension. It is like a knife. If you give it to a surgeon or a murderer, each will use it differently. Should the knife have not been developed?
As quoted in Science & Society (2012) by Peter Daempfle, Ch. 6, p. 97<!-- also in Good Science, Bad Science, Pseudoscience, and Just Plain Bunk: How to Tell the Difference (2013) by Peter Daempfle, Ch. 9, p. 166 -->
Responsible Scientific Investigation and Application (1976)
Context: One of the most disconcerting issues of our time lies in the fact that modern science, along with miracle drugs and communications satellites, has also produced nuclear bombs. What makes it even worse, science has utterly failed to provide an answer on how to cope with them. As a result, science and scientists have often been blamed for the desperate dilemma in which mankind finds itself today.
Science, all by itself, has no moral dimension. The same poison-containing drug which cures when taken in small doses, may kill when taken in excess. The same nuclear chain reaction that produces badly needed electrical energy when harnessed in a reactor, may kill thousands when abruptly released in an atomic bomb. Thus it does not make sense to ask a biochemist or a nuclear physicist whether his research in the field of toxic substances or nuclear processes is good or bad for mankind. In most cases the scientist will be fully aware of the possibility of an abuse of his discoveries, but aside from his innate scientific curiosity he will be motivated by a deep-seated hope and belief that something of value for his fellow man may emerge from his labors.
The same applies to technology, through which most advances in the natural sciences are put to practical use.

The Future of Civilization (1938)
Context: Collective effort can produce collective security and that if such effort is not made, it is because the will and the courage to make it are not there. It is therefore still more important than it ever was to realize that the real choice before us in this matter is: are we going to permit uncontrolled nationalism to dominate civilized Europe, or are we going to say that the European countries (I don't deal with the whole world, but it applies to that, too) are really part of one community with a common interest in international peace?

[I] Signs, 1.13 : Sign and subject
Semiotics and the Philosophy of Language (1984)
Context: !-- The subject is constantly reshaped by the endless resegmentation of the content. In this way (even though the process of resegmentation must be activated by someone, who is probably the collectivity of subjects), the subject is spoken by language (verbal and nonverbal), by the dynamic of sign-functions rather than by the chain of signifiers. --> As subjects, we are what the shape of the world produced by signs makes us become.
Perhaps we are, somewhere, the deep impulse which generates semiosis. And yet we recognize ourselves only as semiosis in progress, signifying systems and communicational processes. The map of semiosis, as defined at a given stage of historical development (with the debris carried over from previous semiosis), tells us who we are and what (or how) we think.

The Steam Engine: Comprising an Account of Its Invention and Progressive Improvement, 1827
Context: In June, 1699, Captain Savery exhibited a model of his engine before the Royal Society, and the experiments he made with it succeeded to their satisfaction. It consisted of a furnace and boiler B: from the latter, two pipes, provided with cocks C, proceeded to two steam vessels S, which had branch pipes from a descending main D, and also to a rising main pipe A: each pair of branch pipes had [check] valves a, b to prevent the descent of the water raised by the condensation or by the force of steam. Only one vessel, S, is shown, the other being immediately behind it. One of the steam vessels being filled with steam, condensation was produced by projecting cold water, from a small cistern E, against the vessel; and into the partial vacuum made by that means, the water, by the pressure of the atmosphere, was forced up the descending main D, from a depth of about twenty feet; and on the steam being let into the vessels again, the valve b closed, and prevented the descent of the water, while the steam having acquired force in the boiler, its pressure caused the water to raise the valve a, and ascend to a height proportional to the excess of the elastic force of the steam above the pressure of the air.

“Special Forces” Innovation: How DARPA Attacks Problems (2013)
Context: Over the past 50 years, the Pentagon’s Defense Advanced Research Projects Agency (DARPA) has produced an unparalleled number of breakthroughs. Arguably, it has the longest-standing, most consistent track record of radical invention in history. Its innovations include the internet; RISC computing; global positioning satellites; stealth technology; unmanned aerial vehicles, or “drones”; and micro-electro-mechanical systems (MEMS), which are now used in everything from air bags to ink-jet printers to video games like the Wii. Though the U. S. military was the original customer for DARPA’s applications, the agency’s advances have played a central role in creating a host of multibillion-dollar industries.
What makes DARPA’s long list of accomplishments even more impressive is the agency’s swiftness, relatively tiny organization, and comparatively modest budget. Its programs last, on average, only three to five years.

Source: Attributed in posthumous publications, Einstein's God (1997), p. 89

Teaching as a Subversive Activity (1969)
Context: If every college teacher taught his courses in the manner we have suggested, there would be no needs for a methods course. Every course would be a course in methods of learning and, therefore, in methods of teaching. For example, a "literature" course would be a course in the process of learning how to read. A history course would be a course in the process of learning how to do history. And so on. But this is the most farfetched possibility of all since college teachers, generally speaking, are more fixated on the Trivia game, than any group of teachers in the educational hierarchy. Thus we are left with the hope that, if methods courses could be redesigned to be model learning environments, the educational revolution might begin. In other words, it will begin as soon as there are enough young teachers who sufficiently despise the crippling environments they are employed to supervise to want to subvert them. The revolution will begin to be visible when such teachers take the following steps (many students who have been through the course we have described do not regard these as "impractical"): 1. Eliminate all conventional "tests" and "testing." 2. Eliminate all "courses." 3. Eliminate all "requirements." 4. Eliminate all full time administrators and administrations. 5. Eliminate all restrictions that confine learners to sitting still in boxes inside of boxes.... the conditions we want to eliminate... happen to be the sources of the most common obstacles to learning. We have largely trapped ourselves in our schools into expending almost all of our energies and resources in the direction of preserving patterns and procedures that make no sense even in their own terms. They simply do not produce the results that are claimed as their justification in the first place — quite the contrary. If it is practical to persist in subsidizing at an ever-increasing social cost a system which condemns our youth to ten or 12 or 16 years of servitude in a totalitarian environment ostensibly for the purpose of training them to be fully functioning, self-renewing citizens of democracy, then we are vulnerable to whatever criticisms that can be leveled.

The Evolution of Modern Capitalism: A Study of Machine Production (1906), Ch. XVII Civilisation and Industrial Development
Context: Industrial progress would undoubtedly be slower under state-control, because the very object of such control is to divert a larger proportion of human genius and effort from these occupations in order to apply them in producing higher forms of wealth. It is not, however, right to assume that progress in the industrial arts would cease under state-industry; such progress would be slower, and would itself partake of a routine character—a slow, continuous adjustment of the mechanism of production and distribution to the slowly-changing needs of the community.<!--section 11, p. 422

Source: Address on Laying the Cornerstone of the Bunker Hill Monument (1825), p. 62
Context: We wish that this column, rising towards heaven among the pointed spires of so many temples dedicated to God, may contribute also to produce, in all minds, a pious feeling of dependence and gratitude. We wish, finally, that the last object to the sight of him who leaves his native shore, and the first to gladden his who revisits it, may be something which shall remind him of the liberty and the glory of his country. Let it rise! let it rise, till it meet the sun in his coming; let the earliest light of the morning gild it, and the parting day linger and play on its summit!

Ch. XXXII : The Barbarians , p. 282 https://books.google.com/books?id=EyrQAAAAMAAJ&pg=PA282
This and That and the Other (1912)
Context: The Barbarian hopes — and that is the very mark of him — that he can have his cake and eat it too. He will consume what civilisation has slowly produced after generations of selection and effort but he will not be at pains to replace such goods nor indeed has he a comprehension of the virtue that has brought them into being. Discipline seems to him irrational, on which account he is for ever marvelling that civilisation should have offended him with priests and soldiers.

Autobiography (1873)
Context: Mere newspaper articles on the occurrences or questions of the moment, gave no opportunity for the development of any general mode of thought; but I attempted, in the beginning of 1831, to embody in a series of articles, headed "The Spirit of the Age," some of my new opinions, and especially to point out in the character of the present age, the anomalies and evils characteristic of the transition from a system of opinions which had worn out, to another only in process of being formed. These articles were, I fancy, lumbering in style, and not lively or striking enough to be at any time, acceptable to newspaper readers; but had they been far more attractive, still, at that particular moment, when great political changes were impending, and engrossing all minds, these discussions were ill-timed, and missed fire altogether. The only effect which I know to have been produced by them, was that Carlyle, then living in a secluded part of Scotland, read them in his solitude, and saying to himself (as he afterwards told me) "here is a new Mystic," inquired on coming to London that autumn respecting their authorship; an inquiry which was the immediate cause of our becoming personally acquainted.

Source: The Life of Poetry (1949), p. 221
Context: Experience taken into the body, breathed-in, so that reality is the completion of experience, and poetry is what is produced. And life is what is produced.
To stand against the idea of the fallen world, a powerful and destructive idea overshadowing Western poetry. In that sense, there is no lost Eden, and God is the future. The child walled-up in our life can be given his growth. In this growth is our security.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. I : Apprentice, The Twelve-Inch Rule and Common Gavel, p. 1
Context: The Sun is the ancient symbol of the life-giving and generative power of the Deity. To the ancients, light was the cause of life; and God was the source from which all light flowed; the essence of Light, the Invisible Fire, developed as Flame manifested as light and splendor. The Sun was his manifestation and visible image; and the Sabæans worshipping the Light — God, seemed to worship the Sun, in whom they saw the manifestation of the Deity.
The Moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. It was the symbol of Isis, Astarte, and Artemis, or Diana. The "Master of Life" was the Supreme Deity, above both, and manifested through both; Zeus, the Son of Saturn, become King of the Gods; Horus, son of Osiris and Isis, become the Master of Life; Dionusos or Bacchus, like Mithras, become the author of Light and Life and Truth.

§ 100
Reflections on the Formation and Distribution of Wealth (1766)
Context: Not only there does not exist, nor can exist, any other revenue than the clear produce of land, but it is the earth also that has furnished all capitals, that form the mass of all the advances of culture and commerce. It has produced, without culture, the first gross and indispensible advances of the first labourers; all the rest are the accumulated fruits of the œconomy of successive ages, since they have begun to cultivate the earth. This œconomy has effect not only on the revenues of proprietors, but also on the profits of all the members of laborious classes. It is even generally true, that, though the proprietors have more overplus, they spare less; for, having more treasure, they have more desires, and more passions; they think themselves better ensured of their fortune; and are more desirous of enjoying it contentedly, than to augment it; luxury is their pursuit. The stipendiary class, and he chiefly the undertakers of the other classes, receiving profits proportionate to their advances, talents, and activity, have, though they are not possessed of a revenue properly so called, a superfluity beyond their subsistence; but, absorbed as they generally are, only in their enterprizes, and anxious to increase their fortune; restrained by their labour from amusements and expensive passions; they save their whole superfluity, to re-convert it in other enterprizes, and augment it.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 422.
Context: The mysteries of the Bible should teach us, at one and the same time, our nothingness and our greatness; producing humility, and animating hope. I bow before these mysteries. I knew that I should find them, and I pretend not to remove them. But whilst I thus prostrate myself, it is with deep gladness and exultation of spirit. God would not have hinted the mystery, had He not hereafter designed to explain it. And, therefore, are my thoughts on a far-off home, and rich things are around me, and the voices of many harpers, and the shinings of bright constellations, and the clusters of the cherub and the seraph; and a whisper, which seems not of this earth, is circulating through the soul, " Now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known."

The close of his Nobel lecture: "The Statistical Interpretations of Quantum Mechanics" (11 December 1954) http://nobelprize.org/nobel_prizes/physics/laureates/1954/born-lecture.html
Context: Can we call something with which the concepts of position and motion cannot be associated in the usual way, a thing, or a particle? And if not, what is the reality which our theory has been invented to describe?
The answer to this is no longer physics, but philosophy. … Here I will only say that I am emphatically in favour of the retention of the particle idea. Naturally, it is necessary to redefine what is meant. For this, well-developed concepts are available which appear in mathematics under the name of invariants in transformations. Every object that we perceive appears in innumerable aspects. The concept of the object is the invariant of all these aspects. From this point of view, the present universally used system of concepts in which particles and waves appear simultaneously, can be completely justified. The latest research on nuclei and elementary particles has led us, however, to limits beyond which this system of concepts itself does not appear to suffice. The lesson to be learned from what I have told of the origin of quantum mechanics is that probable refinements of mathematical methods will not suffice to produce a satisfactory theory, but that somewhere in our doctrine is hidden a concept, unjustified by experience, which we must eliminate to open up the road.

Source: An Essay on The Principle of Population (First Edition 1798, unrevised), Chapter XIX, paragraph 2, lines 1-6
Context: The greatest talents have been frequently misapplied and have produced evil proportionate to the extent of their powers. Both reason and revelation seem to assure us that such minds will be condemned to eternal death, but while on earth, these vicious instruments performed their part in the great mass of impressions, by the disgust and abhorrence which they excited.

Letter to Mrs. T. P. Hyatt (1895)
Context: There are heaps of things I would like to do, but there is no time to do them. The most gorgeous ideas float before the imagination, but time, money, and alas! inspiration to complete them do not arrive, and for any work to be really valuable we must have time to brood and dream a little over it, or else it is bloodless and does not draw forth the God light in those who read. I believe myself, that there is a great deal too much hasty writing in our magazines and pamphlets. No matter how kindly and well disposed we are when we write we cannot get rid of the essential conditions under which really good literature is produced, love for the art of expression in itself; a feeling for the music of sentences, so that they become mantrams, and the thought sings its way into the soul. To get this, one has to spend what seems a disproportionate time in dreaming over and making the art and workmanship as perfect as possible.
I could if I wanted, sit down and write steadily and without any soul; but my conscience would hurt me just as much as if I had stolen money or committed some immorality. To do even a ballad as long as The Dream of the Children, takes months of thought, not about the ballad itself, but to absorb the atmosphere, the special current connected with the subject. When this is done the poem shapes itself readily enough; but without the long, previous brooding it would be no good. So you see, from my slow habit of mind and limited time it is all I can do to place monthly, my copy in the hands of my editor when he comes with a pathetic face to me.

On The Comedy of Errors, in Ch. XV.
Biographia Literaria (1817)
Context: The myriad-minded man, our, and all men's, Shakespeare, has in this piece presented us with a legitimate farce in exactest consonance with the philosophical principles and character of farce, as distinguished from comedy and from entertainments. A proper farce is mainly distinguished from comedy by the licence allowed, and even required, in the fable, in order to produce strange and laughable situations. The story need not be probable, it is enough that it is possible.

General Conclusions, Part I : Containing Considerations addressed to Unbelievers and especially to Mr. Gibbon
An History of the Corruptions of Christianity (1782)
Context: That miracles are things in themselves possible, must be allowed so long as it is evident that there is in nature a power equal to the working of them. And certainly the power, principle, or being, by whatever name it be denominated, which produced the universe, and established the laws of it, is fully equal to any occasional departures from them. The object and use of those miracles on which the christian religion is founded, is also maintained to be consonant to the object and use of the general system of nature, viz. the production of happiness. We have nothing, therefore to do, but to examine, by the known rules of estimating the value of testimony whether there be reason to think that such miracles have been wrought, or whether the evidence of Christianity, or of the christian history, does not stand upon as good ground as that of any other history whatever.

How Did Software Get So Reliable Without Proof? Lecture Notes in Computer Science vol 1051 1996 pp. 1-17 : FME '96: Industrial Benefit and Advances in Formal Methods, Third International Symposium of Formal Methods Europe, Co-Sponsored by IFIP WG 14.3, Oxford, UK, March 18-22, 1996, Proceedings.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 84-85

X magazine (1959-62)
Context: The interesting thing is what happens in the specific picture: its precision in terms of the sensations it produces — the illusion it creates and the effect of this illusion on the psychology opposed to it. General philosophical and technical information however interesting in itself is secondary to this reality.

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

Small Houses: Their Economic Design and Construction (1922)
Context: When, in architecture, one uses a fixed unit and combinations of it, to produce harmony, the effect should be most striking and apparent... as it is in music by the measured beat and in poetry by the cadence and rhythm.<!--Ch. II

in
Context: If one was sometimes led astray by trying to simplify the elements of a science, it is because one has established systems before putting together a fairly large number of facts. Some assumption, which would be very simple when one considers only a class of phenomena, requires many other assumptions if one wants to leave the narrow circle in which we had initially withdrawn. If nature has offered to produce the maximum effect with minimum causes, it is in all of its laws that it had to solve this major problem. It is without doubt difficult to discover the foundations of this wonderful economy, i. e. the simplest causes of phenomena considered from such a wide point of view. But if this general principle of the philosophy of physics does not lead immediately to the knowledge of truth, it can direct the efforts of the human spirit, by leading it away from theories which relate the phenomena to too many different causes, and by adopting preferably those based on the smallest number of assumptions, which show to be more fruitful in consequences.

A Sketch of a Personalistic Universe (1936)
Context: There is neither spirit nor matter in the world; the stuff of the universe is spirit-matter. No other substance but this could produce the human molecule. I know very well that this idea of spirit-matter is regarded as a hybrid monster, a verbal exorcism of a duality which remains unresolved in its terms. But I remain convinced that the objections made to it arise from the mere fact that few people can make up their minds to abandon an old point of view and take the risk of a new idea. … Biologists or philosophers cannot conceive a biosphere or noosphere because they are unwilling to abandon a certain narrow conception of individuality. Nevertheless, the step must be taken. For in fact, pure spirituality is as unconceivable as pure materiality. Just as, in a sense, there is no geometrical point, but as many structurally different points as there are methods of deriving them from different figures, so every spirit derives its reality and nature from a particular type of universal synthesis.

As We May Think (1945)
Context: Babbage, even with remarkably generous support for his time, could not produce his great arithmetical machine. His idea was sound enough, but construction and maintenance costs were then too heavy. Had a Pharaoh been given detailed and explicit designs of an automobile, and had he understood them completely, it would have taxed the resources of his kingdom to have fashioned the thousands of parts for a single car, and that car would have broken down on the first trip to Giza.

Book II, Ch. IV, pp. 113-115.
Physics

Source: The Conquest of Fear (1921), Chapter III : God And His Self-Expression, § VIII
Context: I was to see myself as God's Self-Expression working with others who were also His Self-Expression to the same extent as I. It was in the fact of our uniting together to produce His Self-Expression that I was to look for my security. No one could effectively work against me while I was consciously trying to work with God. Moreover, it was probable that no one was working against me, or had any intention of working against me, but that my own point of view being wrong I had put the harmonious action of my life out of order. Suspicion always being likely to see what it suspects the chances were many that I was creating the very thing I suffered from.
This does not mean that in our effort to reproduce harmonious action we should shut our eyes to what is evidently wrong, or blandly ignore what is plainly being done to our disadvantage. Of course not! One uses all the common-sense methods of getting justice for oneself and protecting one's own interests. But it does mean that when I can no longer protect my own interests, when my affairs depend upon others far more than on myself — a condition in which we all occasionally find ourselves — I am not to fret myself, not to churn my spirit into nameless fears. I am not a free agent. Those with whom I am associated are not free agents. God is the one supreme command. He expresses Himself through me; He expresses Himself through them; we all.

A Thanksgiving Sermon (1897)
Context: Disease was produced by devils and could be cured only by priests, decaying bones, and holy water. Doctors were the rivals of priests. They diverted the revenues. The church opposed the study of anatomy—was against the dissection of the dead. Man had no right to cure disease—God would do that through his priests. Man had no right to prevent disease—diseases were sent by God as judgments. The church opposed inoculation—vaccination, and the use of chloroform and ether. It was declared to be a sin, a crime for a woman to lessen the pangs of motherhood. The church declared that woman must bear the curse of the merciful Jehovah. What has the church done? It taught that the insane were inhabited by devils. Insanity was not a disease. It was produced by demons. It could be cured by prayers—gifts, amulets and charms. All these had to be paid for. This enriched the church. These ideas were honestly entertained by Protestants as well as Catholics—by Luther, Calvin, Knox and Wesley.

UN Address (1999)
Context: Our country today is at a stage in our foreign policy similar to that crucial point in our nation's early history when our Constitution was produced in Philadelphia.
Let us hear the peal of a new international liberty bell that calls us all to the creation of a system of enforceable world law in which the universal desire for peace can place its hope and prayers.
As Carl Van Doren has written, "History is now choosing the founders of the World Federation. Any person who can be among that number and fails to do so has lost the noblest opportunity of a lifetime."

The Development Hypothesis (1852)
Context: The blindness of those who think it absurd to suppose that complex organic forms may have arisen by successive modifications out of simple ones becomes astonishing when we remember that complex organic forms are daily being thus produced. A tree differs from a seed immeasurably in every respect... Yet is the one changed in the course of a few years into the other: changed so gradually, that at no moment can it be said — Now the seed ceases to be, and the tree exists.

Why I Am A Socialist (1884).
Context: What shall I say concerning its mastery of and its waste of mechanical power, its commonwealth so poor, its enemies of the commonwealth so rich, its stupendous organization — for the misery of life! Its contempt of simple pleasures which everyone could enjoy but for its folly? Its eyeless vulgarity which has destroyed art, the one certain solace of labour? All this I felt then as now, but I did not know why it was so. The hope of the past times was gone, the struggles of mankind for many ages had produced nothing but this sordid, aimless, ugly confusion.

1820, as quoted in John Adams https://web.archive.org/web/20111029143754/http://home.nas.com/lopresti/ps2.htm, by Page Smith, Doubleday, Garden City, New York
1820s
Context: I shudder when I think of the calamities which slavery is likely to produce in this country. You would think me mad if I were to describe my anticipations… If the gangrene is not stopped I can see nothing but insurrection of the blacks against the whites.

Paris Review interview (1996)
Context: I write for love, respect, money, fame, honor, redemption. I write to be included in a world I feel rejected by. But I don’t want to be included by surrendering myself to expectations. I want to buy my admission to others by engaging their interests and feelings, doing the least possible damage to my feelings and interests but changing theirs a bit. I think I was not aware early on of those things. I wrote early on because it was there to do and because if anything good happened in the poem I felt good. Poems are experiences as well as whatever else they are, and for me now, nothing, not respect, honor, money, seems as supportive as just having produced a body of work, which I hope is, all considered, good.

Book II : On the soul; In: Aristotle (1808). Works, Vol. 4. p. 62 (412a-424b)
De Anima

Translation from The Life of Pasteur, pp. 141-142 https://archive.org/stream/cu31924012227595#page/n153/mode/2up
Original in French: Et par conséquent, messieurs pourrais-je dire, en vous montrant ce liquide : J’ai pris dans l’immensité de la création ma goutte d’eau, et je l’ai prise toute pleine de la gelée féconde, c’est-à-dire, pour parler le langage de la science, toute pleine des éléments appropriés au développement des êtres inférieurs, Et j’attends, et j’observe, et je l’interroge, et je lui demande de vouloir bien recommencer pour moi la primitive création ; ce serait un si beau spectacle ! Mais elle est muette ! Elle est muette depuis plusieurs années que ces expériences sont commencées. Ah ! c’est que j’ai éloigné d’elle, et que j’éloigne encore en ce moment, la seule chose qu’il n’ait pas été donné à l’homme de produire, j’ai éloigné d’elle les germes qui flottent dans l’ait" j’ai éloigné d’elle la vie, car la vie c’est le germe et le germe c’est la vie. Jamais la doctrine de la génération spontanée ne se relèvera du coup mortel que Cette simple expérience lui porte.
Soirées scientifiques de la Sorbonne (1864)
Context: Here is an infusion of organic matter, as limpid as distilled water, and extremely alterable. It has been prepared to-day. To-morrow it will contain animalculae, little infusories, or flakes of mouldiness. I place a portion of that infusion into a flask with a long neck, like this one. Suppose I boil the liquid and leave it to cool. After a few days, mouldiness or animalculae will develop in the liquid. By boiling, I destroyed any germs contained in the liquid or against the glass; but that infusion being again in contact with air, it becomes altered, as all infusions do. Now suppose I repeat this experiment, but that, before boiling the liquid, I draw (by means of an enameller's lamp) the neck of the flask into a point, leaving however, its extremity open. This being done, I boil the liquid in the flask, and leave it to cool. Now the liquid of this second flask will remain pure not only two days, a month, a year, but three or four years — for the experiment I am telling you about is already four years old, and the liquid remains as limpid as distilled water. What difference is there, then, between those two vases? They contain the same liquid, they both contain air, both are open! Why does one decay and the other remain pure? The only difference between them is this : in the first case, the dusts suspended in air and their germs can fall into the neck of the flask and arrive into contact with the liquid, where they find appropriate food and develop; thence microscopic beings. In the second flask, on the contrary, it is impossible, or at least extremely difficult, unless air is violently shaken, that dusts suspended in air should enter the vase; they fall on its curved neck. When air goes in and out of the vase through diffusions or variations of temperature, the latter never being sudden, the air comes in slowly enough to drop the dusts and germs that it carries at the opening of the neck or in the first curves. This experiment is full of instruction; for this must be noted, that everything in air save its dusts can easily enter the vase and come into contact with the liquid. Imagine what you choose in the air — electricity, magnetism, ozone, unknown forces even, all can reach the infusion. Only one thing cannot enter easily, and that is dust, suspended in air. And the proof of this is that if I shake the vase violently two or three times, in a few days it contains animalculae or mouldiness. Why? because air has come in violently enough to carry dust with it. And, therefore, gentlemen, I could point to that liquid and say to you, I have taken my drop of water from the immensity of creation, and I have taken it full of the elements appropriated to the development of inferior beings. And I wait, I watch, I question it, begging it to recommence for me the beautiful spectacle of the first creation. But it is dumb, dumb since these experiments were begun several years ago; it is dumb because I have kept it from the only thing man cannot produce, from the germs which float in the air, from Life, for Life is a germ and a germ is Life. Never will the doctrine of spontaneous generation recover from the mortal blow of this simple experiment.

OSCON 2002
Context: The meaning of this pattern is absolutely clear to those who pay to produce it. The meaning is: No one can do to the Disney Corporation what Walt Disney did to the Brothers Grimm. That though we had a culture where people could take and build upon what went before, that's over. There is no such thing as the public domain in the minds of those who have produced these 11 extensions these last 40 years because now culture is owned.

Progress and Poverty (1879)
Context: This strange and unnatural spectacle of large numbers of willing men who cannot find employment is enough to suggest the true cause to whosoever can think consecutively. For, though custom has dulled us to it, it is a strange and unnatural thing that men who wish to labor, in order to satisfy their wants, cannot find the opportunity — as, since labor is that which produces wealth, the man who seeks to exchange labor for food, clothing, or any other form of wealth, is like one who proposes to give bullion for coin, or wheat for flour. We talk about the supply of labor and the demand for labor, but, evidently, these are only relative terms. The supply of labor is everywhere the same — two hands always come into the world with one mouth, twenty-one boys to every twenty girls; and the demand for labor must always exist as long as men want things which labor alone can procure. We talk about the "want of work," but, evidently, it is not work that is short while want continues; evidently, the supply of labor cannot be too great, nor the demand for labor too small, when people suffer for the lack of things that labor produces. The real trouble must be that supply is somehow prevented from satisfying demand, that somewhere there is an obstacle which prevents labor from producing the things that laborers want.
Take the case of any one of these vast masses of unemployed men, to whom, though he never heard of Malthus, it today seems that there are too many people in the world. In his own wants, in the needs of his anxious wife, in the demands of his half-cared-for, perhaps even hungry and shivering children, there is demand enough for labor, Heaven knows! In his own willing hands is the supply. Put him on a solitary island, and though cut off from all the enormous advantages which the co-operation, combination, and machinery of a civilized community give to the productive powers of man yet his two hands can fill the mouths and keep warm the backs that depend upon them. Yet where productive power is at its highest development they cannot. Why? Is it not because in the one case he has access to the material and forces of nature, and in the other this access is denied?
Is it not the fact that labor is thus shut off from nature which can alone explain the state of things that compels men to stand idle who would willingly supply their wants by their labor? The proximate cause of enforced idleness with one set of men may be the cessation of demand on the part of other men for the particular things they produce, but trace this cause from point to point, from occupation to occupation, and you will find that enforced idleness in one trade is caused by enforced idleness in another, and that the paralysis which produces dullness in all trades cannot be said to spring from too great a supply of labor or too small a demand for labor, but must proceed from the fact that supply cannot meet demand by producing the things which satisfy want and are the object of labor.

The Future of Civilization (1938)
Context: When one comes to try and analyse why the League succeeded so well in its first ten years of existence, no doubt the chief reason must be found in the immense horror which the War of 1914 had created amongst the human race. Almost all those engaged in the work at Geneva had personal knowledge of the vast slaughter and destruction which the war had produced. Many had been face to face with what looked like a vivid danger of relapse into barbarism in their own countries, and there was a tremendous urge to discover some effective prevention of future wars. It was under the impulse of these feelings that we worked in those days and that we made our appeal, not in vain, for the support of the public opinion of the world.

Speech in Greenock (7 October 1903), quoted in The Times (8 October 1903), p. 8.
1900s
Context: Now the Cobden Club all this time rubs its hands in the most patriotic spirit and says, "Ah, yes; but how cheap you are buying." Yes, but think how that effects different classes in the community. Take the capitalist... His interest is to buy in the cheapest market, because he does not produce, but can get every article he consumes. He need not buy a single article in this country; he need not make a single article. He can invest his money in foreign countries and live upon the interest, and then in the returns of the prosperity of the country it will be said that the country is growing richer because he is growing richer. What about the working men? What about the class that depends upon having work in order to earn wages or subsistence at all? They cannot do without the work; and yet the work will go if it is not produced in this country. This is the state of things which I am protesting.

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

Address to the Society for Psychical Research (1897)
Context: The clock runs down. I lift the weight by exerting the proper amount of energy, and in this action the law of conservation of energy is strictly obeyed. But now I have the choice of either letting the weight fall free in a fraction of a second, or, constrained by the wheelwork, in twenty-four hours. I can do which I like, and whichever way I decide, no more energy is developed in the fall of the weight. I strike a match; I can use it to light a cigarette or to set fire to a house. I write a telegram; it may be simply to say I shall be late for dinner, or it may produce fluctuations on the stock exchange that will ruin thousands. In these cases the actual force required in striking the match or in writing the telegram is governed by the law or conservation of energy; but the vastly more momentous part, which determines the words I use or the material I ignite, is beyond such a law. It is probable that no expenditure of energy need be used in the determination of direction one way more than another. Intelligence and free will here come into play, and these mystic forces are outside the law of conservation of energy as understood by physicists.

1940s, Religion and Science: Irreconcilable? (1948)
Context: Science, in the immediate, produces knowledge and, indirectly, means of action. It leads to methodical action if definite goals are set up in advance. For the function of setting up goals and passing statements of value transcends its domain. While it is true that science, to the extent of its grasp of causative connections, may reach important conclusions as to the compatibility and incompatibility of goals and evaluations, the independent and fundamental definitions regarding goals and values remain beyond science's reach.
As regards religion, on the other hand, one is generally agreed that it deals with goals and evaluations and, in general, with the emotional foundation of human thinking and acting, as far as these are not predetermined by the inalterable hereditary disposition of the human species. Religion is concerned with man's attitude toward nature at large, with the establishing of ideals for the individual and communal life, and with mutual human relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of the accepted ideals.

New Theories of Everything (2007)
Context: Scanning the past millennia of human achievement reveals just how much has been achieved during the last three hundred years since Newton set in motion the effective mathematization of Nature. We found that the world is curiously adapted to a simple mathematical description. It is enigma enough that the world is described by mathematics; but by simple mathematics, of the sort that a few years energetic study now produces familiarity with, this is an enigma within an enigma.<!--Ch. 1, p. 2

Source: World Commodities and World Currencies (1944), Chapter X, Commodity Unit Stabilization, p. 114
Context: We have introduced the monetary factor not by necessity but by choice. Its advantages are obvious. Self-financed commodity units are not only interest free, but free also from dependence upon credit conditions. They are a step-desirable, it seems to us-in the direction of a goods economy as distinct from a money economy; but this step is taken without violence by merely identifying basic goods with money. It guarantees unfailing purchasing power where it is most needed-among the countless producers of raw commodities.

XVII, 11
The Kitáb-I-Asmá
Context: Should a person lay claim to a cause and produce his proofs, then those who seek to repudiate him are required to produce proofs like unto his. If they succeed in doing so, his words will prove vain and they will prevail; otherwise neither his words will cease nor the proofs he hath set forth will become void. I admonish you, O ye who are invested with the Bayán, if ye would fain assert your ascendancy, confront not any soul unless ye give proofs similar to that which he hath adduced; for Truth shall be firmly established, while aught else besides it is sure to perish.

Source: The Gendered Atom: Reflections on the Sexual Psychology of Science (1999), Ch.7 The Rape of Nature
Context: In four centuries of taking wealth and comfort from the body of the Earth, modern science has not troubled to produce a single rite or ritual, not even a minor prayer, that asks pardon or gives thanks. But then what sense would it make to ask anything of a dead body?

Section 60
Reflections on the Human Condition (1973)
Context: One wonders whether a generation that demands instant satisfaction of all its needs and instant solution of the world's problems will produce anything of lasting value. Such a generation, even when equipped with the most modern technology, will be essentially primitive — it will stand in awe of nature, and submit to the tutelage of medicine men.

Transhumanism (1957)
Context: Thanks to science, the under-privileged are coming to believe that no one need be underfed or chronically diseased, or deprived of the benefits of its technical and practical applications.
The world's unrest is largely due to this new belief. People are determined not to put up with a subnormal standard of physical health and material living now that science has revealed the possibility of raising it. The unrest will produce some unpleasant consequences before it is dissipated; but it is in essence a beneficent unrest, a dynamic force which will not be stilled until it has laid the physiological foundations of human destiny.

The Great Infidels (1881)
Context: The greatest men the world has produced have known but little. They had a few facts, mingled with mistakes without number. In some departments they towered above their fellows, while in others they fell below the common level of mankind.

I Think I'll Sit This One Out (1939)
Context: It is a sensible military tactic to recognize the enemy before you shoot. The common enemy is the animality in man, and not the men here and there who are behaving like animals at the moment. Neither science nor prayer nor force will save us. What will save us is the reason that enables men, in ancient Israel and modern America, to choose between guns and butter, and to choose well. When we have produced men of reason, we shall have a world of reason, and the Hitlers will disappear. As long as we produce men of force we shall have a world of force, and the Hitlers, whoever wins the wars, will carry the day.
Society may make many demands on me, as long as it keeps me out of the cave. It may take my property. It may take my life. But when it puts me back into the cave I must say, politely but firmly, to hell with society. My ancestors were cannibals without benefit of parliaments.

Yew-Trees, l. 9 (1803).
Context: Of vast circumference and gloom profound,
This solitary Tree! A living thing
Produced too slowly ever to decay;
Of form and aspect too magnificent
To be destroyed.

Book II, Ch. III, pp. 107-113.
Physics

Preface (Scribner edition, 1872) <!-- New York, Scribner p xxi -->
Chips from a German Workshop (1866)
Context: Missionaries are apt to look upon all other religions as something totally distinct from their own, as formerly they used to describe the languages of barbarous nations as something more like the twittering of birds than the articulate speech of men. The Science of Language has taught us that there is order and wisdom in all languages, and even the most degraded jargons contain the ruins of former greatness and beauty. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God.
And even to us at home, a wider view of the religious life of the world may teach many a useful lesson.

The Psychedelic Experience (1995)
Context: A psychedelic experience is a journey to new realms of consciousness. The scope and content of the experience is limitless, but its characteristic features are the transcendence of verbal concepts, of space-time dimensions, and of the ego or identity. Such experiences of enlarged consciousness can occur in a variety of ways: sensory deprivation, yoga exercises, disciplined meditation, religious or aesthetic ecstasies, or spontaneously. Most recently they have become available to anyone through the ingestion of psychedelic drugs such as LSD, psilocybin, mescaline, DMT, etc. Of course, the drug does not produce the transcendent experience. It merely acts as a chemical key — it opens the mind, frees the nervous system of its ordinary patterns and structures.

Foreword to the 1946 edition
Brave New World (1932)
Context: Unless we choose to decentralize and to use applied science, not as the end to which human beings are to be made the means, but as the means to producing a race of free individuals, we have only two alternatives to choose from: either a number of national, militarized totalitarianisms, having as their root the terror of the atomic bomb and as their consequence the destruction of civilization (or, if the warfare is limited, the perpetuation of militarism); or else one supra-national totalitarianism, called into existence by the social chaos resulting from rapid technological progress in general and the atomic revolution in particular, and developing, under the need for efficiency and stability, into the welfare-tyranny of Utopia. You pays your money and you takes your choice.

Book 2, Ch. 35.
The Histories

Address to the students of Brown University, quoted in Ida Tarbell (1904) The History of the Standard Oil Company
Context: The American Beauty Rose can be produced in the splendor and fragrance which bring cheer to its beholder only by sacrificing the early buds which grow up around it. This is not an evil tendency in business. It is merely the working-out of a law of nature and a law of God.

Anarchism: Its Philosophy and Ideal (1896)
Context: All that was an element of progress in the past or an instrument of moral and intellectual improvement of the human race is due to the practice of mutual aid, to the customs that recognized the equality of men and brought them to ally, to unite, to associate for the purpose of producing and consuming, to unite for purpose of defence to federate and to recognize no other judges in fighting out their differences than the arbitrators they took from their own midst.
Each time these institutions, issued from popular genius, when it had reconquered its liberty for a moment, — each time these institutions developed in a new direction, the moral level of society, its material well-being, its liberty, its intellectual progress, and the affirmation of individual originality made a step in advance. And, on the contrary, each time that in the course of history, whether following upon a foreign conquest, or whether by developing authoritarian prejudices men become more and more divided into governors and governed, exploiters and exploited, the moral level fell, the well-being of the masses decreased in order to insure riches to a few, and the spirit of the age declined.

A Sense of the Mysterious : Science and the Human Spirit (2005), p. 200<!-- Pantheon Books isbn=0375423206 -->
Context: In the 1950s, academics forecast that as a result of new technology, by the year 2000 we could have a twenty-hour workweek. Such a development would be a beautiful example of technology at the service of the human being.... According to the Bureau of Statistics, the goods and services produced per hour of work in the United States has indeed more than doubled since 1950.... However, instead of reducing the workweek, the increased efficiencies and productivities have gone into increasing the salaries of workers.... Workers... rather have used their increased efficiencies and resulting increased disposable income to purchase more material goods.... Indeed, in a cruel irony, the workweek has actually lengthened.... More work is required to pay for more consumption, fueled by more production, in an endless, vicious circle.

Small Houses: Their Economic Design and Construction (1922)
Context: Why can there not be a new art founded on the only principle which can produce great art—the principle that art is the interpretation or extraction of the essence of beauty in nature, and all else is secondary?<!-- Introduction

Martin Luther King Day address, Constitution Hall, Washington, D.C. (16 January 2006) http://www.realclearpolitics.com/Commentary/com-1_16_06_Gore_pf.html.
Context: In the Congress as a whole-both House and Senate-the enhanced role of money in the re-election process, coupled with the sharply diminished role for reasoned deliberation and debate, has produced an atmosphere conducive to pervasive institutionalized corruption.
The Abramoff scandal is but the tip of a giant iceberg that threatens the integrity of the entire legislative branch of government.

Introductory : The Problem
Progress and Poverty (1879)
Context: At the beginning of this marvelous era it was natural to expect, and it was expected, that labor-saving inventions would lighten the toil and improve the condition of the laborer; that the enormous increase in the power of producing wealth would make real poverty a thing of the past. … It is true that disappointment has followed disappointment, and that discovery upon discovery, and invention after invention, have neither lessened the toil of those who most need respite, nor brought plenty to the poor. But there have been so many things to which it seemed this failure could be laid, that up to our time the new faith has hardly weakened. We have better appreciated the difficulties to be overcome; but not the less trusted that the tendency of the times was to overcome them.
Now, however, we are coming into collision with facts which there can be no mistaking. From all parts of the civilized world come complaints of industrial depression; of labor condemned to involuntary idleness; of capital massed and wasting; of pecuniary distress among businessmen; of want and suffering and anxiety among the working classes. All the dull, deadening pain, all the keen, maddening anguish, that to great masses of men are involved in the words "hard times," afflict the world to-day. This state of things, common to communities differing so widely in situation, in political institutions, in fiscal and financial systems, in density of population and in social organization, can hardly be accounted for by local causes.

Nobel Address (1991)
Context: I began my book about perestroika and the new thinking with the following words: "We want to be understood". After a while I felt that it was already happening. But now I would like once again to repeat those words here, from this world rostrum. Because to understand us really — to understand so as to believe us — proved to be not at all easy, owing to the immensity of the changes under way in our country. Their magnitude and character are such as to require in-depth analysis. Applying conventional wisdom to perestroika is unproductive. It is also futile and dangerous to set conditions, to say: We'll understand and believe you, as soon as you, the Soviet Union, come completely to resemble "us", the West.
No one is in a position to describe in detail what perestroika will finally produce. But it would certainly be a self-delusion to expect that perestroika will produce "a copy" of anything.

Myth of Megalopolis <!-- p. 545 -->
The City in History (1961)
Context: Unfortunately, once an economy is geared to expansion, the means rapidly turn into an end and "the going becomes the goal." Even more unfortunately, the industries that are favored by such expansion must, to maintain their output, be devoted to goods that are readily consumable either by their nature, or because they are so shoddily fabricated that they must soon be replaced. By fashion and built-in obsolescence the economies of machine production, instead of producing leisure and durable wealth, are duly cancelled out by the mandatory consumption on an even larger scale.

Speech http://hansard.millbanksystems.com/commons/1839/mar/15/corn-laws-adjourned-debate-fourth-night in the House of Commons (15 March 1839).

1920s, Authority and Religious Liberty (1924)
Context: Yet Americans are not visionary, they are not sentimentalists. They want idealism, but they want it to be practical, they want it to produce results. It would be little use to try to convince them of the soundness and righteousness of their institutions, if they could not see that they have been justified in the past history and the present condition of the people. They estimate the correctness of the principle by the success which they find in their own experience. They have faith but they want works.

Report on Manufactures (1791)
Context: To affirm, that the labour of the Manufacturer is unproductive, because he consumes as much of the produce of land, as he adds value to the raw materials which he manufactures, is not better founded, than it would be to affirm, that the labour of the farmer, which furnishes materials to the manufacturer, is unproductive, because he consumes an equal value of manufactured articles. Each furnishes a certain portion of the produce of his labor to the other, and each destroys a correspondent portion of the produce of the labour of the other. In the mean time, the maintenance of two Citizens, instead of one, is going on; the State has two members instead of one; and they together consume twice the value of what is produced from the land.

Ch 1 : Production
Elements of Political Economy (1821)

Chap. VI: The Dissection Of The Mass-Man Begins
The Revolt of the Masses (1929)
Context: Even to-day, in spite of some signs which are making a tiny breach in that sturdy faith, even to-day, there are few men who doubt that motorcars will in five years' time be more comfortable and cheaper than to-day. They believe in this as they believe that the sun will rise in the morning. The metaphor is an exact one. For, in fact, the common man, finding himself in a world so excellent, technically and socially, believes that it has been produced by nature, and never thinks of the personal efforts of highly-endowed individuals which the creation of this new world presupposed. Still less will he admit the notion that all these facilities still require the support of certain difficult human virtues, the least failure of which would cause the rapid disappearance of the whole magnificent edifice.… These traits together make up the well-known psychology of the spoilt child.

Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 118
Lectures on Philosophy of Religion, Volume 2
Context: In the religion of absolute Spirit the outward form of God is not made by the human spirit. God Himself is, in accordance with the true Idea, self-consciousness which exists in and for itself, Spirit. He produces Himself of His own act, appears as Being for “Other”; He is, by His own act, the Son; in the assumption of a definite form as the Son, the other part of the process is present, namely, that God loves the Son, posits Himself as identical with Him, yet also as distinct from Him. The assumption of form makes its appearance in the aspect of determinate Being as independent totality, but as a totality which is retained within love; here, for the first time, we have Spirit in and for itself. The self-consciousness of the Son regarding Himself is at the same time His knowledge of the Father; in the Father the Son has knowledge of His own self, of Himself. At our present stage, on the contrary, the determinate existence of God as God is not existence posited by Himself, but by what is Other. Here Spirit has stopped short half way.

Draft for a Statement of Human Obligation (1943), Statement Of Obligations
Context: The human soul has need of disciplined participation in a common task of public value, and it has need of personal initiative within this participation.
The human soul has need of security and also of risk. The fear of violence or of hunger or of any other extreme evil is a sickness of the soul. The boredom produced by a complete absence of risk is also a sickness of the soul.

Appendix
Letters Written in Sweden (1796)
Context: An ardent affection for the human race makes enthusiastic characters eager to produce alteration in laws and governments prematurely. To render them useful and permanent, they must be the growth of each particular soil, and the gradual fruit of the ripening understanding of the nation, matured by time, not forced by an unnatural fermentation.

OSCON 2002
Context: Now, here's the thing you've got to remember. You've got to see this. This is the point. (And Jack Valenti misses this.) Here's the point: Never has it been more controlled ever. Take the addition, the changes, the copyrights turn, take the changes to copyrights scope, put it against the background of an extraordinarily concentrated structure of media, and you produce the fact that never in our history have fewer people controlled more of the evolution of our culture. Never.

"Einstein's Reply to Criticisms" (1949), The World As I See It (1949)
Context: I am absolutely convinced that no wealth in the world can help humanity forward, even in the hands of the most devoted worker in this cause. The example of great and pure characters is the only thing that can produce fine ideas and noble deeds. Money only appeals to selfishness and always tempts its owners irresistibly to abuse it.
Can anyone imagine Moses, Jesus, or Gandhi armed with the money-bags of Carnegie?

On his motivations to write Lord of the Flies, from his essay "Fable", p. 85
The Hot Gates (1965)
Context: The overall intention may be stated simply enough. Before the Second World War I believed in the perfectibility of social man; that a correct structure of society would produce goodwill; and that therefore you could remove all social ills by a reorganisation of society..... but after the war I did not because I was unable to. I had discovered what one man could do to another... I must say that anyone who moved through those years without understanding that man produces evil as a bee produces honey, must have been blind or wrong in the head... I am thinking of the vileness beyond all words that went on, year after year, in the totalitarian states. It is bad enough to say that so many Jews were exterminated in this way and that, so many people liquidated — lovely, elegant word — but there were things done during that period from which I still have to avert my mind less I should be physically sick. They were not done by the headhunters of New Guinea or by some primitive tribe in the Amazon. They were done, skillfully, coldly, by educated men, doctors, lawyers, by men with a tradition of civilization behind them, to beings of their own kind.
My own conviction grew that what had happened was that men were putting the cart before the horse. They were looking at the system rather than the people. It seemed to me that man’s capacity for greed, his innate cruelty and selfishness, was being hidden behind a kind of pair of political pants. I believed then, that man was sick — not exceptional man, but average man. I believed that the condition of man was to be a morally diseased creation and that the best job I could do at the time was to trace the connection between his diseased nature and the international mess he gets himself into. To many of you, this will seem trite, obvious, and familiar in theological terms. Man is a fallen being. He is gripped by original sin. His nature is sinful and his state is perilous. I accept the theology and admit the triteness; but what is trite is true; and a truism can become more than a truism when it is a belief passionately held....
I can say in America what I should not like to say at home; which is that I condemn and detest my country's faults precisely because I am so proud of her many virtues. One of our faults is to believe that evil is somewhere else and inherent in another nation. My book was to say you think that now the war is over and an evil thing destroyed, you are safe because you are naturally kind and decent. But I know why the thing rose in Germany. I know it could it could happen in any country. It could happen here.

Part I, Chapter III, The Problem of Conserving Surplus, p. 43 (italics as per text)
Storage and Stability (1937)

Letter to Abigail Adams (3 July 1776)
1770s
Context: I am surprised at the suddenness as well as the greatness of this revolution... It is the will of Heaven that the two countries should be sundered forever. It may be the will of Heaven that America shall suffer calamities still more wasting, and distresses yet more dreadful. If this is to be the case it will have this good effect at least. It will inspire us with many virtues which we have not, and correct many errors, follies, and vices which threaten to disturb, dishonor, and destroy us. The furnace of affliction produces refinement in states as well as individuals. And the new Governments we are assuming in every part will require a purification from our vices, and an augmentation of our virtues, or they will be no blessings. The people will have unbounded power, and the people are extremely addicted to corruption and venality, as well as the great. But I must submit all my hopes and fears to an overruling Providence, in which, unfashionable as the faith may be, I firmly believe.

On his unfinished work Hérodiade, in a letter to Henri Cazalis (30 October 1864); Oeuvres Complètes (1945) edited by Mondor & Jean-Aubry, p. 307, as translated in Mallarmé : The Poet and his Circle ([1999] 2005) by Rosemary Lloyd, p. 48.
Observations
Context: I have finally begun my Herodiade. With terror, for I am inventing a language that must necessarily burst forth from a very new poetics, that could be defined in a couple of words: Paint, not the thing, but the effect it produces. … the line of poetry in such a case should be composed not of words, but of intentions, and all the words should fade away before the sensation..

[3] Metaphor, 3.12. Conclusions
Semiotics and the Philosophy of Language (1984)
Context: No algorithm exists for the metaphor, nor can a metaphor be produced by means of a computer's precise instructions, no matter what the volume of organized information to be fed in. The success of a metaphor is a function of the sociocultural format of the interpreting subjects' encyclopedia. In this perspective, metaphors are produced solely on the basis of a rich cultural framework, on the basis, that is, of a universe of content that is already organized into networks of interpretants, which decide (semiotically) the identities and differences of properties. At the same time, content universe, whose format postulates itself not as rigidly hierarchized but, rather, according to Model Q, alone derives from the metaphorical production and interpretation the opportunity to restructure itself into new nodes of similarity and dissimilarity.

Varanasi 2nd Public Talk (22 November 1964)
1960s
Context: You know, in the case of most of us, the mind is noisy, everlastingly chattering to itself, soliloquizing or chattering about something, or trying to talk to itself, to convince itself of something; it is always moving, noisy. And from that noise, we act. Any action born of noise produces more noise, more confusion. But if you have observed and learnt what it means to communicate, the difficulty of communication, the non-verbalization of the mind — that is, that communicates and receives communication—, then, as life is a movement, you will, in your action, move on naturally, freely, easily, without any effort, to that state of communion. And in that state of communion, if you enquire more deeply, you will find that you are not only in communion with nature, with the world, with everything about you, but also in communion with yourself.

Prostitution, Trafficking, and Cultural Amnesia (2006)
Context: U. S. prostitution can be understood in the context of the cultural normalization of prostitution as a glamorous and wealth-producing “job” for girls who lack emotional support, education, and employment opportunities. The sexual exploitation of children and women in prostitution is often indistinguishable from incest, intimate partner violence, and rape.

On mistaking pseudorandom number generators for being truly "random" — this quote is often erroneously interpreted to mean that von Neumann was against the use of pseudorandom numbers, when in reality he was cautioning about misunderstanding their true nature while advocating their use. From "Various techniques used in connection with random digits" by John von Neumann in Monte Carlo Method (1951) edited by A.S. Householder, G.E. Forsythe, and H.H. Germond <!-- National Bureau of Standards Applied Mathematics Series, 12 (Washington, D.C.: U.S. Government Printing Office, 1951): 36-38. -->
Context: Any one who considers arithmetical methods of producing random digits is, of course, in a state of sin. For, as has been pointed out several times, there is no such thing as a random number — there are only methods to produce random numbers, and a strict arithmetic procedure of course is not such a method.

Heretics and Heresies (1874)
Context: Nature never prompted a loving mother to throw her child into the Ganges. Nature never prompted men to exterminate each other for a difference of opinion concerning the baptism of infants. These crimes have been produced by religions filled with all that is illogical, cruel and hideous. These religions were produced for the most part by ignorance, tyranny and hypocrisy. Under the impression that the infinite ruler and creator of the universe had commanded the destruction of heretics and infidels, the church perpetrated all these crimes:
Men and women have been burned for thinking there is but one God; that there was none; that the Holy Ghost is younger than God; that God was somewhat older than his son; for insisting that good works will save a man without faith; that faith will do without good works; for declaring that a sweet babe will not be burned eternally, because its parents failed to have its head wet by a priest; for speaking of God as though he had a nose; for denying that Christ was his own father; for contending that three persons, rightly added together, make more than one; for believing in purgatory; for denying the reality of hell; for pretending that priests can forgive sins; for preaching that God is an essence; for denying that witches rode through the air on sticks; for doubting the total depravity of the human heart; for laughing at irresistible grace, predestination and particular redemption; for denying that good bread could be made of the body of a dead man; for pretending that the pope was not managing this world for God, and in the place of God; for disputing the efficacy of a vicarious atonement; for thinking the Virgin Mary was born like other people; for thinking that a man's rib was hardly sufficient to make a good-sized woman; for denying that God used his finger for a pen; for asserting that prayers are not answered, that diseases are not sent to punish unbelief; for denying the authority of the Bible; for having a Bible in their possession; for attending mass, and for refusing to attend; for wearing a surplice; for carrying a cross, and for refusing; for being a Catholic, and for being a Protestant; for being an Episcopalian, a Presbyterian, a Baptist, and for being a Quaker. In short, every virtue has been a crime, and every crime a virtue. The church has burned honesty and rewarded hypocrisy. And all this, because it was commanded by a book — a book that men had been taught implicitly to believe, long before they knew one word that was in it. They had been taught that to doubt the truth of this book — to examine it, even — was a crime of such enormity that it could not be forgiven, either in this world or in the next.

Report on Manufactures (1791)
Context: The remaining objections to a particular encouragement of manufactures in the United States now require to be examined. One of these turns on the proposition, that Industry, if left to itself, will naturally find its way to the most useful and profitable employment: whence it is inferred, that manufactures without the aid of government will grow up as soon and as fast, as the natural state of things and the interest of the community may require. Against the solidity of this hypothesis, in the full latitude of the terms, very cogent reasons may be offered. These have relation to the strong influence of habit and the spirit of imitation, the fear of want of success in untried enterprises, the intrinsic difficulties incident to first essays towards a competition with those who have previously attained to perfection in the business to be attempted, the bounties, premiums, and other artificial encouragements, with which foreign nations second the exertions of their own Citizens in the branches, in which they are to be rivalled. Experience teaches, that men are often so much governed by what they are accustomed to see and practice, that the simplest and most obvious improvements, in the most ordinary occupations, are adopted with hesitation, reluctance and by slow gradations. The spontaneous transition to new pursuits, in a community long habituated to different ones, may be expected to be attended with proportionably greater difficulty. When former occupations ceased to yield a profit adequate to the subsistence of their followers, or when there was an absolute deficiency of employment in them, owing to the superabundance of hands, changes would ensue; but these changes would be likely to be more tardy than might consist with the interest either of individuals or of the Society. In many cases they would not happen, while a bare support could be ensured by an adherence to ancient courses; though a resort to a more profitable employment might be practicable. To produce the desirable changes, as early as may be expedient, may therefore require the incitement and patronage of government.

1880s, Agnosticism (1889)
Context: Agnosticism is not properly described as a "negative" creed, nor indeed as a creed of any kind, except in so far as it expresses absolute faith in the validity of a principle which is as much ethical as intellectual. This principle may be stated in various ways, but they all amount to this: that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. This is what agnosticism asserts; and, in my opinion, it is all that is essential to agnosticism. That which agnostics deny and repudiate as immoral is the contrary doctrine, that there are propositions which men ought to believe, without logically satisfactory evidence; and that reprobation ought to attach to the profession of disbelief in such inadequately supported propositions. The justification of the agnostic principle lies in the success which follows upon its application, whether in the field of natural or in that of civil history; and in the fact that, so far as these topics are concerned, no sane man thinks of denying its validity.

Book II, 1105b.9
Nicomachean Ethics

Anarchism: Its Philosophy and Ideal (1896)

Book II, 1103b
Nicomachean Ethics

Cassandra (1860)
Context: By mortifying vanity we do ourselves no good. It is the want of interest in our life which produces it; by filling up that want of interest in our life we can alone remedy it. And, did we even see this, how can we make the difference? How obtain the interest which society declares she does not want, and we cannot want?