Quotes about raise

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Government (1820)
Context: The end of Government has been described in a great variety of expressions. By Locke it was said to be "the public good;" by others it has been described as being " the greatest happiness of the greatest number." These, and equivalent expressions, are just; they are only defective, inasmuch as the particular ideas which they embrace are indistinctly announced; and different combinations are by means of them raised indifferent minds, and even in the same mind on different occasions.
It is immediately obvious, that a wide and difficult field is opened, and that the whole science of human nature must be explored to lay a foundation for the science of Government. To understand what is included in the happiness of the greatest number, we must understand what is included in the happiness of the individuals of whom it ii composed.
That dissection of human nature which would be necessary to show, on proper evidence, the primary elements into which human happiness may be resolved, it is not compatible with the present design to undertake. We must content ourselves with assuming certain results.
We may allow, for example, in general terms, that the lot of every human being is determined by his pains and pleasures; and that his happiness corresponds with the degree in which his pleasures are great, and his pains are small.
Human pains and pleasures are derived from two sources :—They are produced, either by our fellow-men, or by causes independent of other men.
We may assume it as another principle, that the concern of Government is with the former of these two sources; and that its business is to increase to the utmost the pleasures, and diminish to the utmost the pains which men derive from one another.

Cassandra (1860)
Context: Jesus Christ raised women above the condition of mere slaves, mere ministers to the passions of the man, raised them by His sympathy, to be Ministers of God. He gave them moral activity. But the Age, the World, Humanity, must give them the means to exercise this moral activity, must give them intellectual cultivation, spheres of action.

The Callahan Chronicals <!-- [Sic] -->(1996) [originally published as Callahan and Company (1988)] "Backword", p. xii
Context: In a culture where pessimism has metastasized like slow carcinoma, that crazy Irishman was backward enough to try to raise hopes, like hothouse flowers. In an era during which even judicious use of alcohol has been increasingly bad-rapped, the man who came to be known as The Mick of Time was backward enough to think that the world can look just that essential tad better when seen through a flask, brightly. (As long as you let someone else drive you home afterward.) Above all, he — and his goofball customers — believed that shared pain is lessened, and shared Joy increased.
Now he is gone. Gone back whence he came, and we are all the poorer for it. But I refuse to say that we will not see his like again. Or his love again.

Intellectual Yoga

Metalogicon (1159) bk. 3, ch. 4. Translation from Henry Osborn Taylor The Mediaeval Mind ([1911] 1919) vol. 2, p. 159; such similes were available to Isaac Newton, when he humbly made use of them in comparing his progress in scientific ideas to those whose ideas he drew upon, in his famous statement to Robert Hooke in a letter of 15 February 1676: If I have seen further it is by standing on the shoulders of Giants.

Nobel lecture (2005)
Context: Since the Chernobyl accident, we have worked all over the globe to raise nuclear safety performance. And since the September 2001 terrorist attacks, we have worked with even greater intensity on nuclear security. On both fronts, we have built an international network of legal norms and performance standards. But our most tangible impact has been on the ground. Hundreds of missions, in every part of the world, with international experts making sure nuclear activities are safe and secure.
I am very proud of the 2,300 hard working men and women that make up the IAEA staff — the colleagues with whom I share this honour. Some of them are here with me today. We come from over 90 countries. We bring many different perspectives to our work. Our diversity is our strength.
We are limited in our authority. We have a very modest budget. And we have no armies.
But armed with the strength of our convictions, we will continue to speak truth to power. And we will continue to carry out our mandate with independence and objectivity.

Book I, lines 487–496 (Frank O. Copley)
De Rerum Natura (On the Nature of Things)

The Spirit of Revolt (1880)
Context: When a revolutionary situation arises in a country, before the spirit of revolt is sufficiently awakened in the masses to express itself in violent demonstrations in the streets or by rebellions and uprisings, it is through action that minorities succeed in awakening that feeling of independence and that spirit of audacity without which no revolution can come to a head.
Men of courage, not satisfied with words, but ever searching for the means to transform them into action, — men of integrity for whom the act is one with the idea, for whom prison, exile, and death are preferable to a life contrary to their principles, — intrepid souls who know that it is necessary to dare in order to succeed, — these are the lonely sentinels who enter the battle long before the masses are sufficiently roused to raise openly the banner of insurrection and to march, arms in hand, to the conquest of their rights.

Afro-Asian Conference (1965)
Context: Ever since monopoly capital took over the world, it has kept the greater part of humanity in poverty, dividing all the profits among the group of the most powerful countries. The standard of living in those countries is based on the extreme poverty of our countries. To raise the living standards of the underdeveloped nations, therefore, we must fight against imperialism. And each time a country is torn away from the imperialist tree, it is not only a partial battle won against the main enemy but it also contributes to the real weakening of that enemy, and is one more step toward the final victory.

Summations, Chapter 52
Context: In our intent we abide in God, and faithfully trust to have mercy and grace; and this is His own working in us. And of His goodness He openeth the eye of our understanding, by which we have sight, sometime more and sometime less, according as God giveth ability to receive. And now we are raised into the one, and now we are suffered to fall into the other.
And thus is this medley so marvellous in us that scarsely we know of our self or of our even-Christian in what way we stand, for the marvellousness of this sundry feeling.

Budget speech http://hansard.millbanksystems.com/commons/1909/apr/29/final-balance-sheet in the House of Commons (29 April 1909)
Chancellor of the Exchequer
Context: This, Mr. Emmot, is a war Budget. It is for raising money to wage implacable warfare against poverty and squalidness. I cannot help hoping and believing that before this generation has passed away, we shall have advanced a great step towards that good time, when poverty, and the wretchedness and human degradation which always follows in its camp, will be as remote to the people of this country as the wolves which once infested its forests.

"On the Sufferings of the World"
Parerga and Paralipomena (1851), Studies in Pessimism
Context: In early youth, as we contemplate our coming life, we are like children in a theatre before the curtain is raised, sitting there in high spirits and eagerly waiting for the play to begin. It is a blessing that we do not know what is really going to happen. Could we foresee it, there are times when children might seem like innocent prisoners, condemned, not to death, but to life, and as yet all unconscious of what their sentence means.

On Literature, Revolution, Entropy and Other Matters (1923)
Context: When the flaming, seething sphere (in science, religion, social life, art) cools, the fiery magma becomes coated with dogma—a rigid, ossified, motionless crust. Dogmatization in science, religion, social life, or art is the entropy of thought. What has become dogma no longer burns; it only gives off warmth — it is tepid, it is cool. Instead of the Sermon on the Mount, under the scorching sun, to up-raised arms and sobbing people, there is drowsy prayer in a magnificent abbey. Instead of Galileo's "But still, it turns!" there are dispassionate computations in a well-heated room in an observatory. On the Galileos, the epigones build their own structures, slowly, bit by bit, like corals. This is the path of evolution — until a new heresy explodes the crush of dogma and all the edifices of the most enduring stone which have been raised upon it.
Explosions are not very comfortable. And therefore the exploders, the heretics, are justly exterminated by fire, by axes, by words. To every today, to every evolution, to the laborious, slow, useful, most useful, creative, coral-building work, heretics are a threat. Stupidly, recklessly, they burst into today from tomorrow; they are romantics.

Letter published in The Tribune (25 December 1929), with some reference to lines from Idylls of the King by Alfred Tennyson
Context: Revolution did not necessarily involve sanguinary strife. It was not a cult of bomb and pistol. They may sometimes be mere means for its achievement. No doubt they play a prominent part in some movements, but they do not — for that very reason — become one and the same thing. A rebellion is not a revolution. It may ultimately lead to that end.
The sense in which the word Revolution is used in that phrase, is the spirit, the longing for a change for the better. The people generally get accustomed to the established order of things and begin to tremble at the very idea of a change. It is this lethargical spirit that needs be replaced by the revolutionary spirit. Otherwise degeneration gains the upper hand and the whole humanity is led stray by the reactionary forces. Such a state of affairs leads to stagnation and paralysis in human progress. The spirit of Revolution should always permeate the soul of humanity, so that the reactionary forces may not accumulate to check its eternal onward march. Old order should change, always and ever, yielding place to new, so that one “good” order may not corrupt the world. It is in this sense that we raise the shout “Long Live Revolution.”

In Harper's New Monthly Magazine, Editor's Study Christmas Literature (December 1888), p. 158-59, as quoted in An Imperative Duty, Appendix D, 7

Preface
A Catechism and Confession of Faith (1673)
Context: Since first that great Apostacy took place in the Hearts and Heads of those who began even in the Apostles days, to depart from the simplicity and purity of the Gospel, as it was then delivered in its primitive Splendor and Integrity, innumerable have been the manifold Inventions and Traditions, the different and various Notions and Opinions, wherewith Man (by giving way to the vain and airy Imaginations of his own unstable mind) hath burdened the Christian Faith: so that indeed, first by adding these things, and afterwards by equalling them, if not exalting them above the Truth, they have at last come to be substitute in the stead of it; so that in process of time, Truth came to be shut out of doors, and another thing placed in the room thereof, having a shew and a Name, but wanting the substance and thing itself: Nevertheless it pleased God to raise up Witnesses for himself almost in every Age and Generation, who, according to the Discoveries they received, bore some Testimony, less or more, against the Superstition and Apostacy of the time; and in special manner through the appearing of that Light which first broke forth in Germany about One hundred and fifty years ago, and afterwards reached divers other Nations; the Beast received a deadly Wound: and a very great Number did at one time Protest against, and Rescind from the Church of Rome in divers of their most gross and sensual Doctrines and superstitious Traditions: But alas! it is for matter of lamentation, that the Successors of these Protestants are Establishing and Building up in themselves that which their Fathers were pulling down, instead of prosecuting and going on with so Good and Honourable a Work; which will easily appear.

Autograph profile (2010)
Context: It is my hope that all of you who walk down the street with an iPod plugged into your head are hit by a Seven Santini Brothers moving van. I look down on a lot of you … not because you’re not terrific people, but because you’re not stupid, you’re ignorant. Big difference. Ignorance is never having seen a film by Akira Kurosawa. It’s not knowing who Guy de Maupassant is. …By the way if I miss, during the evening, saying something offensive to you, insulting your sexual proclivity, your physical disability, your race, your religion, your sex, anything, please, raise your hand. I’ll get to you, I promise. I’ll say something really nasty.

"Free Weeds" in National Review (29 June 2004).
Context: Conservatives pride themselves on resisting change, which is as it should be. But intelligent deference to tradition and stability can evolve into intellectual sloth and moral fanaticism, as when conservatives simply decline to look up from dogma because the effort to raise their heads and reconsider is too great.
The laws concerning marijuana aren't exactly indefensible, because practically nothing is, and the thunderers who tell us to stay the course can always find one man or woman who, having taken marijuana, moved on to severe mental disorder.
But that argument, to quote myself, is on the order of saying that every rapist began by masturbating.
General rules based on individual victims are unwise.
And although there is a perfectly respectable case against using marijuana, the penalties imposed on those who reject that case, or who give way to weakness of resolution, are very difficult to defend.

Chips from a German Workshop (1866)
Context: I do not wish by what I have said to raise any exaggerated expectations as to the worth of these ancient hymns of the Veda, and the character of that religion which they indicate rather than fully describe. The historical importance of the Veda can hardly be exaggerated; but its intrinsic merit, and particularly the beauty or elevation of its sentiments, have by many been rated far too high. Large numbers of the Vedic hymns are childish in the extreme: tedious, low, commonplace. The gods are constantly inyoked to protect their worshippers, to grant them food, large flocks, large families, and a long life; for all which benefits they are to be rewarded by the praises and sacrifices offered day after day, or at certain seasons of the year. But hidden in this rubbish there are precious stones.

"Lecture on the Vedas" - first presented at the Philosophical Institution, Leeds (March 1865)

Sylphs
Poems (1851), Prometheus
Context: The glad sons of the deliver'd earth
Shall yearly raise their multitudinous voice,
Hymning great Jove, the God of Liberty!
Then he grew proud, yet gentle in his pride,
And full of tears, which well became his youth,
As showers do spring. For he was quickly moved,
And joy'd to hear sad stories that we told
Of what we saw on earth, of death and woe,
And all the waste of time. Then would he swear
That he would conquer time; that in his reign
It never should be winter; he would have
No pain, no growing old, no death at all.
And that the pretty damsels, whom we said
He must not love, for they would die and leave him,
Should evermore be young and beautiful;
Or, if they must go, they should come again,
Like as the flowers did. Thus he used to prate,
Till we almost believed him.

Planet JH Weekly interview (2005)
Context: I was always raised to think that Republicans were about limited government, about individual liberty, about fiscal responsibility, about balanced budgets, about a wariness of military adventures abroad, about responsible encouragement to business. There's a whole list of things I thought the Republican Party was all about, and these guys that presently occupy the White House, are categorically against every single one of those things. So if they're Republicans, I'm not. But I'm really not a very comfortable Democrat. I mean the Democrats in the last elections proved themselves to be a bunch of dithering pussies... and it was pathetic. So I'm just waiting until one party or the other actually gets a moral compass and a backbone.

Preface of M. Quetelet
A Treatise on Man and the Development of His Faculties (1842)
Context: From the examination of numbers, I believed myself justified in inferring, as a natural consequence, that, in given circumstances, and the influence of the same causes, we may reckon upon witnessing the repetition of the same effects, reproduction of the same crimes, and the same convictions. What has resulted from this exposition? Timorous persons have raised the cry of fatalism. If, however, some one said, "Man is born free; nothing force his free-will; he underlies the influence of external causes; cease to assimilate him to a machine, or to pretend to modify his actions. Therefore, ye legislators, repeal your laws; overturn your prisons; break your chains in pieces; your convictions penalties are of no avail; they are so many acts barbarous revenge. Ye philosophers and priests, speak no more of ameliorations, social or religious; you are materialists, because you assume to society like a piece of gross clay; you are fatalists, because you believe yourselves predestined to influence man in the exercise of his free-will, and to the course of his actions." If, I say, any one held such language to us, we should be disgusted with its excessive folly. And wherefore? Because we are thoroughly convinced that laws, education, and religion exercise a salutary influence on society, and that moral causes have their certain effects.

The Magic of Images: Word and Picture in a Media Age (2004)
Context: As a classroom teacher for over thirty years, I have become increasingly concerned about evidence of, if not cultural decline, then cultural dissipation since the 1960s, a decade that seemed to hold such heady promise of artistic and intellectual innovation. Young people today are flooded with disconnected images but lack a sympathetic instrument to analyze them as well as a historical frame of reference in which to situate them. I am reminded of an unnerving scene in Stanley Kubrick's epic film, 2001: A Space Odyssey, where an astronaut, his air hose cut by the master computer gone amok, spins helplessly off into space. The new generation, raised on TV and the personal computer but deprived of a solid primary education, has become unmoored from the mother ship of culture. Technology, like Kubrick's rogue computer, Hal, is the companionable servant turned ruthless master. The ironically self-referential or overtly politicized and jargon-ridden paradigms of higher education, far from helping the young to cope or develop, have worsened their vertigo and free fall. Today's students require not subversion of rationalist assumptions -- the childhood legacy of intellectuals born in Europe between the two World Wars -- but the most basic introduction to structure and chronology. With out that, they are riding the tail of a comet in a media starscape of explosive but evanescent images.

Conversations with Carl Sagan (2006) http://books.google.ca/books?id=gJ1rDj2nR3EC&pg=PA70&redir_esc=y#v=onepage&q&f=false, edited by Tom Head, p. 70
Context: Those who raise questions about the God hypothesis and the soul hypothesis are by no means all atheists. An atheist is someone who is certain that God does not exist, someone who has compelling evidence against the existence of God. I know of no such compelling evidence. Because God can be relegated to remote times and places and to ultimate causes, we would have to know a great deal more about the universe than we do to be sure that no such God exists. To be certain of the existence of God and to be certain of the nonexistence of God seem to me to be the confident extremes in a subject so riddled with doubt and uncertainty as to inspire very little confidence indeed.

An Old Man's Thoughts on Many Things, Of Education I
Context: We cannot work without matter to work on, and we must look round and see what there is. There is a material which will never fail. It is perhaps eternal, at least for us. It costs nothing, and it is everywhere. Raise your eyes on a clear night and look at the magnificent spectacle of the starry heavens... Would it be asking too much to ask masters occasionally to direct their pupils to the observation of the most splendid sight which the sons of men have had before their eyes ever since they have trod the earth?—to point out the position and tell the names of some of the brightest of these wondrous objects; to show the apparent motion of these bodies, to point out the polar star, and to lead by slow and sure steps to the conclusion which the genius of man has drawn from this apparent motion, and other considerations.

1950s, Conquering Self-centeredness (1957)
Context: Now one will inevitably raise the question: How then do we conquer self-centeredness? How do we get away from this thing that we call self-centeredness? How can we live in this universe with a balance and with a type of perspective that keeps us going smoothly and we are not too absorbed in self? How do we do it?

The Structure of the Universe: An Introduction to Cosmology (1949)
Context: Galileo had raised the concepts of space and time to the status of fundamental categories by directing attention to the mathematical description of motion. The midiaevel qualitative method had made these concepts relatively unimportant, but in the new mathematical philosophy the external world became a world of bodies moving in space and time. In the Timaeus Plato had expounded a theory that outside the universe, which he regarded as bounded and spherical, there was an infinite empty space. The ideas of Plato were much discussed in the middle of the seventeenth century by the Cambridge Platonists, and Newton's views were greatly influenced thereby. He regarded space as the 'sensorium of God' and hence endowed it with objective existence, although he confessed that it could not be observed. Similarly, he believed that time had an objective existence independent of the particular processes which can be used for measuring it.<!--p.46

Politics Is The Mind-Killer http://lesswrong.com/lw/gw/politics_is_the_mindkiller/ (February 2007)
Context: People go funny in the head when talking about politics. The evolutionary reasons for this are so obvious as to be worth belaboring: In the ancestral environment, politics was a matter of life and death. And sex, and wealth, and allies, and reputation... When, today, you get into an argument about whether "we" ought to raise the minimum wage, you're executing adaptations for an ancestral environment where being on the wrong side of the argument could get you killed... Politics is an extension of war by other means. Arguments are soldiers. Once you know which side you're on, you must support all arguments of that side, and attack all arguments that appear to favor the enemy side; otherwise it's like stabbing your soldiers in the back — providing aid and comfort to the enemy.

Source: Aspects of the Novel (1927), Chapter Five: The Plot
Context: A man does not talk to himself quite truly — not even to himself: the happiness or misery that he secretly feels proceeds from causes that he cannot quite explain, because as soon as he raises them to the level of the explicable they lose their native quality. The novelist has a real pull here. He can show the subconscious short-circuiting straight into action (the dramatist can do this too); he can also show it in its relation to soliloquy. He commands all the secret life, and he must not be robbed of this privilege. "How did the writer know that?" it is sometimes said. "What's his standpoint? He is not being consistent, he's shifting his point of view from the limited to the omniscient, and now he's edging back again." Questions like this have too much the atmosphere of the law courts about them.

Source: The Wind in the Willows (1908), Ch. 7
Context: Perhaps he would never have dared to raise his eyes, but that, though the piping was now hushed, the call and the summons seemed still dominant and imperious. He might not refuse, were Death himself waiting to strike him instantly, once he had looked with mortal eye on things rightly kept hidden. Trembling he obeyed, and raised his humble head; and then, in that utter clearness of the imminent dawn, while Nature, flushed with fullness of incredible colour, seemed to hold her breath for the event, he looked in the very eyes of the Friend and Helper; saw the backward sweep of the curved horns, gleaming in the growing daylight; saw the stern, hooked nose between the kindly eyes that were looking down on them humourously, while the bearded mouth broke into a half-smile at the corners; saw the rippling muscles on the arm that lay across the broad chest, the long supple hand still holding the pan-pipes only just fallen away from the parted lips; saw the splendid curves of the shaggy limbs disposed in majestic ease on the sward; saw, last of all, nestling between his very hooves, sleeping soundly in entire peace and contentment, the little, round, podgy, childish form of the baby otter. All this he saw, for one moment breathless and intense, vivid on the morning sky; and still, as he looked, he lived; and still, as he lived, he wondered.

Poems and Ballads (1866-89), The Triumph of Time
Context: p>The pulse of war and passion of wonder,
The heavens that murmur, the sounds that shine,
The stars that sing and the loves that thunder,
The music burning at heart like wine,
An armed archangel whose hands raise up
All senses mixed in the spirit's cup
Till flesh and spirit are molten in sunder —
These things are over, and no more mine. These were a part of the playing I heard
Once, ere my love and my heart were at strife;
Love that sings and hath wings as a bird,
Balm of the wound and heft of the knife.
Fairer than earth is the sea, and sleep
Than overwatching of eyes that weep,
Now time has done with his one sweet word,
The wine and leaven of lovely life.</p

2010s, 2016, September, First presidential debate (September 26, 2016)
Context: We have the worst revival of an economy since the Great Depression. And believe me: We're in a bubble right now. And the only thing that looks good is the stock market, but if you raise interest rates even a little bit, that's going to come crashing down.

The Kasîdah of Hâjî Abdû El-Yezdî (1870), Note I : Hâjî Abdû, The Man
Context: He looks with impartial eye upon the endless variety of systems, maintained with equal confidence and self-sufficiency, by men of equal ability and honesty. He is weary of wandering over the world, and of finding every petty race wedded to its own opinions; claiming the monopoly of Truth; holding all others to be in error, and raising disputes whose violence, acerbity and virulence are in inverse ratio to the importance of the disputed matter. A peculiarly active and acute observation taught him that many of these jarring families, especially those of the same blood, are par in the intellectual processes of perception and reflection; that in the business of the visible working world they are confessedly by no means superior to one another; whereas in abstruse matters of mere Faith, not admitting direct and sensual evidence, one in a hundred will claim to be right, and immodestly charge the other ninety-nine with being wrong.
Thus he seeks to discover a system which will prove them all right, and all wrong; which will reconcile their differences; will unite past creeds; will account for the present, and will anticipate the future with a continuous and uninterrupted development; this, too, by a process, not negative and distinctive, but, on the contrary, intensely positive and constructive. I am not called upon to sit in the seat of judgment; but I may say that it would be singular if the attempt succeeded. Such a system would be all-comprehensive, because not limited by space, time, or race; its principle would be extensive as Matter itself, and, consequently, eternal. Meanwhile he satisfies himself, — the main point.

Speech in Birmingham (5 March 1925), quoted in On England, and Other Addresses (1926), pp 33-34, p. 40.
1925
Context: I want a truce of God in this country, that we may compose our differences, that we may join all our strengths together to see if we cannot pull the country into a better and happier condition. It is little that a Government can do; these reforms, these revolutions must come from the people themselves. The organisations of employers and men, if they take their coats off to it, are far more able to work out the solutions of their troubles than the politicians... So let those who represent labour and capital get down to it, and seek and pursue peace through every alley and every corner of this country... And if I have a message to-night for you and the people of this country, it is just this. I would say: "England! Steady! Look where you are going! Human hands were given us to clasp, and not to be raised against one another in fratricidal strife."

The Evolution of Modern Capitalism: A Study of Machine Production (1906), Ch. XVII Civilisation and Industrial Development
Context: We now stand face to face with the main objection so often raised against all endeavours to remedy industrial and social diseases by the expansion of public control.... The strife, danger, and waste of industrial competition are necessary conditions to industrial vitality.<!--section 11, p. 417

Part II : Opinions Relating to the Doctrine of Atonement, § I : That Christ did not die to make satisfaction for the sins of men.
An History of the Corruptions of Christianity (1782)
Context: Whenever our Lord speaks of the object of his mission and death, as he often does, it is either in a more general way, as for the salvation of the world, to do the will of God, to fulfil the scripture prophecies … or more particularly, to give the fullest proof of his mission by his resurrection from the dead, and an assurance of a similar resurrection of all his followers. He also compares his being raised upon the cross to the elevation of the serpent in the wilderness, and to seed buried in the ground, as necessary to its future increase. But all these representations are quite foreign to anything in the doctrine of atonement.

I.
Outline of the Doctrine of Knowledge (1810)
Context: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?
The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise.

"Manifesto: The Mad Farmer Liberation Front" http://www.context.org/ICLIB/IC30/Berry.htm in Farming: A Hand Book (1970).
Poems
Context: Love the quick profit, the annual raise,
vacation with pay. Want more
of everything ready-made. Be afraid
to know your neighbors and to die.
And you will have a window in your head.
Not even your future will be a mystery
any more. Your mind will be punched in a card
and shut away in a little drawer.
When they want you to buy something
they will call you. When they want you
to die for profit they will let you know. So, friends, every day do something
that won't compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.
Denounce the government and embrace
the flag. Hope to live in that free
republic for which it stands.
Give your approval to all you cannot
understand. Praise ignorance, for what man
has not encountered he has not destroyed.

Mont Saint Michel and Chartres (1904)
Context: If you are to get the full enjoyment of Chartres, you must, for the time, believe in Mary as Bernard and Adam did, and feel her presence as the architects did, in every stone they placed, and in every touch they chiseled. You must try first to rid your mind of the traditional idea that the gothic is an intentional expression of religious gloom. The necessity for light was the motive of the gothic architects. They needed light and always more light, until they sacrificed safety and common-sense in trying to get it. They converted their walls into windows, raised their vaults, diminished their piers, until their churches could no longer stand. You will see the limit at Beauvais; at Chartres we have not got so far, but even here in places where the Virgin wanted it — as above the high altar — the architect has taken all the light there was to take.

"Passages from the life of a philosopher", The Belief In The Creator From His Works, p. 402
Passages from the Life of a Philosopher (1864)
Context: In the works of the Creator ever open to our examination, we possess a firm basis on which to raise the superstructure of an enlightened creed. The more man inquires into the laws which regulate the material universe, the more he is convinced that all its varied forms arise from the action of a few simple principles. These principles themselves converge, with accelerating force, towards some still more comprehensive law to which all matter seems to be submitted. Simple as that law may possibly be, it must be remembered that it is only one amongst an infinite number of simple laws: that each of these laws has consequences at least as extensive as the existing one, and therefore that the Creator who selected the present law must have foreseen the consequences of all other laws. The works of the Creator, ever present to our senses, give a living and perpetual testimony of his power and goodness far surpassing any evidence transmitted through human testimony. The testimony of man becomes fainter at every stage of transmission, whilst each new inquiry into the works of the Almighty gives to us more exalted views of his wisdom, his goodness, and his power.

The Nature Of Liberty (1873)
Context: "Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you." — John XV 15
This is unquestionably a contrast between an enforced and a free religious condition. It is a transfer from a life compelled by fear, through conscience, to a life that is inspired and made spontaneous by love. The strength of the phrase does not come out in that term servant. It is slave in the original. To be sure, the condition represented by the term slave was not at that time marked so sharply by the contrast of its misery with surrounding circumstances, as it is in our own day; nevertheless, it was a condition to be deprecated; and throughout the Scripture it is spoken of both as a misfortune and a disgrace. Our Savior looked upon his disciples as if they had, as Jews, and as worshipers after the manner of their fathers, been tied up in a kind of bondage. He was a member of the Jewish commonwealth, and was of the Jewish church; he had never separated himself from any of its ordinances or observances, but was walking as the fathers walked; and his disciples were bound not only to the Mosaic ritual, but to him as a kind of Rabbi; as a reform teacher, but nevertheless a teacher under the Jewish scheme. And so they were servants — slaves; they were rendering an enforced obedience. But he said to them, "Henceforth I shall not call you my servants — persons obeying me, as it were, from compulsion, from a sense of duty, from the stress of a rigorous conscience; I shall now call you friends." And he gives the reason why. A servant is one who receives orders, and is not admitted to conference. He does not know about his lord's affairs. His lord thinks first about his own affairs, and when he has consummated his plans, he gives his directions; so that all the servant has to do is to obey. But a friend sits in counsel with his friend, and bears a part in that friend's thinking and feeling, and in the determinations to which he comes; and Christ said to his disciples "Ycu come into partnership with me hereafter, and you stand at friends, on a kind of equality with me. There is to be liberty between you and me hereafter."
Christ, then, raised men from religion as a bondage to religion as a freedom. I do not like the word religion; but we have nothing else to take its place. It signifies, in the original, to bind, to tie. Men were bound. They were under obligations, and were tied up by them. Christianity is something more than religion— that is, religion interpreted in its etymological sense, and as it is popularly esteemed. Christianity is religion developed into its last form, and carries men from necessity to voluntariness — from bondage to emancipation. It is a condition of the highest and most normal mental state, and is ordinarily spontaneous and free. This is not an accidental phrase.

Encounters with Animals (1958)
Context: There would be a dreadful outcry if anyone suggested obliterating, say, the Tower of London, and quite rightly so; yet a unique and wonderful species of animal which has taken hundreds of thousands of years to develop to the stage we see today, can be snuffed out like a candle without more than a handful of people raising a finger or a voice in protest. So, until we consider animal life to be worthy of the consideration and reverence we bestow upon old books and pictures and historic monuments, there will always be the animal refugee living a precarious life on the edge of extermination, dependent for existence on the charity of a few human beings.

Iran: Unleashing Her Potential Through Freedom, Democracy and Human Rights http://www.rezapahlavi.org/details_article.php?article=465&page=1, Milton S. Eisenhower Symposium, Johns Hopkins University, Oct. 12, 2010.
Speeches, 2010

О себе

https://www.goodreads.com/quotes/8305689-humanity-is-about-raising-up-each-other-for-good

" "Peace-Food – Eating Peace" https://www.dahlke.at/images/buecher/PeaceFood_eng_2015.pdf (2015) from his official website.

instagram

The Enquirer : Reflections on Education, Manners, and Literature (1797), Essay XV : Of Choice In Reading, p. 130, (1823 edition)

Source: ABC's of Communism, pp.253

Interview – Johannes Roberts https://crypticrock.com/interview-johannes-roberts/ (March 7, 2018)

Letter to Joseph Chamberlain (14 February 1906), quoted in The Times (15 February 1906), p. 9
Leader of the Opposition

Introductory
The Grammar of Science (1900)

What I Talk about When I Talk about Running (2009)

India in Transition (1918)

On the generational rifts in his family in “TOPE FOLARIN’S SEARCH FOR HIMSELF” https://melmagazine.com/en-us/story/tope-folarin-interview in Mel Magazine (2019)

On what her writing goals are in “Dr. Tressie McMillan Cottom: Raising Really Good Hell for People Who Cannot” https://www.guernicamag.com/dr-tressie-mcmillan-cottom-raising-really-good-hell-for-people-who-cannot/ in Guernica Magazine (2019 Mar 20)

On writing poetry in “Gregory Pardlo: How I Write” https://www.writermag.com/writing-inspiration/author-interviews/gregory-pardlo-how-i-write/ in The Writer (2019 Jul 17)

"Letter from Abroad" (June 6, 1941)
1940's

Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)

On the Sandra Bland case in “Malcolm Gladwell: ‘I’m just trying to get people to take psychology seriously’” https://www.theguardian.com/books/2019/sep/01/malcolm-gladwell-interview-talking-to-strangers-apolitical in The Guardian (2019 Sep 1)

2000s, Ayodhya: The Case Against the Temple (2002)

Address to Officials and Workers at Krupp's (11 September 1918), quoted in W. W. Coole (ed.), Thus Spake Germany (London: George Routledge & Sons, 1941), p. 114
1910s

Who were the Shudras? (1946)

Who were the Shudras? (1946)

On Coalition Government (1945)

Beloved (1987)

Source: An Economist's Protest: Columns in Political Economy (1966), p. 189 (1975 edition)

“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

On the state of Black Art in https://www.sampsoniaway.org/interviews/2014/01/10/in-memoriam-an-interview-with-the-late-amiri-baraka/

Twitter post, https://twitter.com/SenSanders (24 April 2019)
2010s, 2019, April 2019

Source: Broca's Brain (1979), Chapter 1, “Broca’s Brain” (p. 11)

' The Levellers and the Tradition of Dissent https://web.archive.org/web/20081214151939/https://www.bbc.co.uk/history/british/civil_war_revolution/benn_levellers_01.shtml' (1 June 2001)
2000s

Vol. II, ch. 10
History of England (1849–1861)

Speech https://api.parliament.uk/historic-hansard/commons/1956/aug/02/suez-canal#column_1613 in the House of Commons (2 August 1956) after Egypt nationalised the Suez Canal
Leader of the Labour Party

AH 416. He ordered the upper part to be broken and the remainder to be transported to his residence, Ghaznin, with all its coverings and trappings of gold, jewels, and embroidered garments. Part of it has been thrown into the hippodrome of the town, together with the Cakrasvamin, an idol of bronze, that had been brought from Taneshar. Another part of the idol from Somanath lies before the door of the mosque of Ghaznin, on which people rub their feet to clean them from dirt and wet.
E.C. Sachau (tr.), Alberuni's India, New Delhi Reprint, 1983, p. 102-103
Sack of Somnath (1025 CE)

The Vendetta https://www.marxists.org/archive/mcmanus, Communist Party of Great Britain, (March 21, 1921)

The Ocean of Theosophy by William Q. Judge (1893), Chapter 8, Of Reincarnation

Life of Buddha and Its Lessons https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No15.pdfThe (May 1912)

Maitreya's Teachings - The Laws of Life (2005)

2019

The Guardian (12 May 1975), quoted in Robert Shepherd, Enoch Powell (Pimlico, 1997), p. 464
1970s

Twitter post, https://twitter.com/AOC (23 February 2019)
Twitter Quotes (2019), February 2019

Letter to the Sheriffs of Bristol (1777)

Source: Twitter post https://twitter.com/KamalaHarris, (27 June 2019)

Source: The Children of Eve' series of novels (historical fiction), The City of Palaces (2014), p.99

Swami Vivekananda Quoted in Talageri, S. (2000). The Rigveda: A historical analysis. New Delhi: Aditya Prakashan.

1963, Speech at Amherst College

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

Source: What Every Girl Should Know (1913), Chapter 4, "Sexual Impulses--Part II", p. 47.

Michael Witzel – An Examination of his Review of my Book (2001)

The Ageless Wisdom (1897)

Book 3, Chapter 20, Section 4
Institutes of the Christian Religion (1536; 1559)

The Beast of Property (1884)

Vol. 4, pt. 2, translated by W.P.Dickson
The History of Rome - Volume 4: Part 2

Principles of Communism (1847)

Steven Nadler, in his article Why Spinoza still matters https://aeon.co/essays/at-a-time-of-zealotry-spinoza-matters-more-than-ever (Aeon.co, 28 April 2016)
M - R, Steven Nadler