Quotes about reach

Interview, 1991 http://www.youtube.com/watch?v=fuJL8fKtTj8‎

Un chagrin de passage (1994, A Fleeting Sorrow, translated 1995)

Source: 1480 AM Rock&Pop. Guadalajara, Mexico.

"When I hear the word culture, I reach for my revolver" was also is used in the 1981 Cannes Film Festival Award winner Mephisto spoken by a character known as "The General" in the English dubbed version.
Misattributed
Variant: "When I hear the word culture, I reach for my revolver." Often attributed to Göring, who might have used such lines, these statements are derived from those in the play Schlageter by Hanns Johst: "Wenn ich Kultur höre … entsichere ich meinen Browning!" [Whenever I hear of culture... I release the safety-catch of my Browning!] (Act 1, Scene 1) The play was first performed in April 1933 for Hitler's birthday. Reported as a misattribution in Paul F. Boller, Jr., and John George, They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions (1989), p. 36.

Variant: The end of a melody is not its goal: but nonetheless, had the melody not reached its end it would not have reached its goal either. A parable.

Source: The Collected Works of Ramana Maharshi

Jean Todt, Ferrari team boss, cited in: Planet-F1 (2006) "Todt and Montezemolo hail 'legend' Schumi". on Planet-F1. September 12, 2006 (no longer online)

Diogenes Laërtius, vi. 21,
Quoted by Diogenes Laërtius

In Hoc Signo Vinces
1960, In Hoc Signo Vinces

Obedience to Authority: An Experimental View (1974), ch. 1: The Dilemma of Obedience
Obedience to Authority : An Experimental View (1974)

From "I’ll astonish you", interview by Len Brown, Details (March 1991).
In interviews etc., About himself and his work

Les esprits médiocres condamnent d'ordinaire tout ce qui passe leur portée.
Maxim 375.
Reflections; or Sentences and Moral Maxims (1665–1678)

Source: The Diary of Anne Frank: And Related Readings

Then & Now: Jane Goodall (2005)

Education helps reduce social problems and improves quality of life

Umar ibn al-Khattab, Vol. 2, p. 389-390, also quoted in At-Tabqaat ul-Kabir, Vol. 3, p. 339
Last Advise

Letter from Landauer to Martin Buber 1901, quoted in Martin Buber's Life and Work, vol. I by M. Friedman 1981, p. 251

http://findarticles.com/p/articles/mi_m1077/is_n11_v50/ai_17362107
Miscellaneous

Interview to Stephen Fry in October 2013. Jair Bolsonaro provoca polêmica em documentário do ator Stephen Fry sobre homofobia https://vejasp.abril.com.br/blog/pop/jair-bolsonaro-provoca-polemica-em-documentario-do-ator-stephen-fry-sobre-homofobia/. Veja SP (23 October 2013).

Quoted in "A century's journey: how the great powers shape the world" - Page 175 - by Robert A. Pastor, Stanley Hoffmann - Political Science - 1999

Credo (1901)
Context: I believe in the Motherhood of God.
I believe in the Blessed Trinity of Father, Mother and Child.
I believe that God is here, and that we are as near Him now as ever we shall be.
I do not believe He started this world a-going and went away and left it to run by itself.
I believe in the sacredness of the human body, this transient dwelling place of a living soul, And so I deem it the duty of every man and every woman to keep his or her body beautiful through right thinking and right living.
I believe that the love of man for woman, and the love of woman for man is holy; And that this love in all its promptings is as much an emanation of the Divine Spirit as man's love for God, or the most daring hazards of the human mind.
I believe in salvation through economic, social, and spiritual freedom.
I believe John Ruskin, William Morris, Henry Thoreau, Walt Whitman, and Leo Tolstoy to be Prophets of God, who should rank in mental reach and spiritual insight with Elijah, Hosea, Ezekiel, and Isaiah.
I believe that men are inspired to-day as much as ever men were.
I believe we are now living in Eternity as much as ever we shall.
I believe that the best way to prepare for a Future Life is to be kind, live one day at a time, and do the work you can do best, doing it as well as you can.
I believe we should remember the Week-day, to keep it holy.
I believe there is no devil but fear.
I believe that no one can harm you but yourself.
I believe in my own divinity — and yours.
I believe that we are all sons of God, and it doth not yet appear what we shall be.
I believe the only way we can reach the Kingdom of Heaven is to have the Kingdom of Heaven in our hearts.
I believe in every man minding his own business.
I believe in sunshine, fresh air, friendship, calm sleep, beautiful thoughts.
I believe in the paradox of success through failure.
I believe in the purifying process of sorrow, and I believe that death is a manifestation of life.
I believe the Universe is planned for good.
I believe it is possible that I shall make other creeds, and change this one, or add to it, from time to time, as new light may come to me.

Where is science going? The Universe in the light of modern physics. (1932)

Walking in Zen, Sitting in Zen (1982)
Context: One has to reach to the absolute state of awareness: that is Zen. You cannot do it every morning for a few minutes or for half an hour and then forget all about it. It has to become like your heartbeat. You have to sit in it, you have to walk in it. Yes, you have even to sleep in it.

Annotation: This quote originates from the same source as the one above.
Page: 46.
Blue Flame II
Original: (ja) 自分は被災者なのかスケーターなのか、ということにすごく迷っていた時期もあったんですけど、どっちでもないのかなという気がしました。明確な答えはまだ出てないですけど、スケーターとして本当にいろんな方に支えられてるなと感じています。

Madonna Refuses To Become A Victim of Ageism, chinadaily.com.cn, 2007-12-18 http://www.chinadaily.com.cn/showbiz/2007-12F/10/content_6310487.htm,
Madonna said it at 34 in Jonathan Ross interview ( Ageism and Madonna http://madonnascrapbook.blogspot.ru/2012/02/ageism-and-madonna-saying-fuck-you.html).

Memorial dedication (1902)

No. LXIII
Sonnets from the Portuguese (1850)
Variant: How do I love thee? Let me count the ways.
I love thee to the depth and breadth and height
My soul can reach
Context: How do I love thee? Let me count the ways.
I love thee to the depth and breadth and height
My soul can reach, when feeling out of sight
For the ends of Being and ideal Grace.
Context: How do I love thee? Let me count the ways.
I love thee to the depth and breadth and height
My soul can reach, when feeling out of sight
For the ends of Being and ideal Grace.
I love thee to the level of everyday's
Most quiet need, by sun and candlelight.
I love thee freely, as men strive for Right;
I love thee purely, as they turn from Praise.
I love thee with the passion put to use
In my old griefs, and with my childhood's faith.
I love thee with a love I seemed to lose
With my lost saints,—I love thee with the breath,
Smiles, tears, of all my life! —and, if God choose,
I shall but love thee better after death.

Source: Fashion, Faith, and Fantasy in the New Physics of the Universe (2016), Ch. 1, Mathematical Elegance as a Driving Force, pp. 102–103

Zeitgeist Addendum (2008)

Source: The Spirits' Book, p. 202.

Source: The Phantom Tollbooth

Rival Caesars (1903)

Source: Women's Liberation and the African Freedom Struggle

Kōnosuke Matsushita in: Nihon Seisansei Honbu (1984), Strategies for productivity: international perspectives, p. 124

Source: Quest for prosperity: the life of a Japanese industrialist. 1988, p. 47

This Business of Living (1935-1950)

Source: https://www.lifewithoutacentre.com/writings/shockingly-simple-principles-of-spiritual-awakening/

Source: A Soldier's Story (1951), p. ix.

Then clap your wings, mount to heaven, and there laugh them to scorn, for ye have made your refuge God, and shall find a most secure abode.
"No. 17: Joseph Attacked by the Archers (Genesis 49:23–24, delivered on Sunday 1855-04-01)" pp.130
Sermons delivered in Exeter Hall, Strand, during the enlargement of New Park Street Chapel, Southmark (1855)

Source: The Song of Achilles

Source: The Song of Achilles

Source: Henry And June

"Passages from the life of a philosopher", Appendix: Miracle. Note (A)
Passages from the Life of a Philosopher (1864)
Context: It has always occurred to my mind that many difficulties touching Miracles might be reconciled, if men would only take the trouble to agree upon the nature of the phenomenon which they call Miracle. That writers do not always mean the same thing when treating of miracles is perfectly clear; because what may appear a miracle to the unlearned is to the better instructed only an effect produced by some unknown law hitherto unobserved. So that the idea of miracle is in some respect dependent upon the opinion of man. Much of this confusion has arisen from the definition of Miracle given in Hume's celebrated Essay, namely, that it is the "violation of a law of nature." Now a miracle is not necessarily a violation of any law of nature, and it involves no physical absurdity. As Brown well observes, "the laws of nature surely are not violated when a new antecedent is followed by a new consequent; they are violated only when the antecedent, being exactly the same, a different consequent is the result;" so that a miracle has nothing in its nature inconsistent with our belief of the uniformity of nature. All that we see in a miracle is an effect which is new to our observation, and whose cause is concealed. The cause may be beyond the sphere of our observation, and would be thus beyond the familiar sphere of nature; but this does not make the event a violation of any law of nature. The limits of man's observation lie within very narrow boundaries, and it would be arrogance to suppose that the reach of man's power is to form the limits of the natural world. The universe offers daily proof of the existence of power of which we know nothing, but whose mighty agency nevertheless manifestly appears in the most familiar works of creation. And shall we deny the existence of this mighty energy simply because it manifests itself in delegated and feeble subordination to God's omnipotence?

John Pilger, The War on Venezuela is Built on Lies, CounterPunch, https://www.counterpunch.org/2019/02/22/the-war-on-venezuela-is-built-on-lies/ (22 February 2019)

"Kicking Away the Ladder" http://www.paecon.net/PAEReview/issue15/Chang15.htm, post-autistic economics review, issue no. 15, 1 September 2002, article 3

Concerning Operation Market Garden in his autobiography, 'The Memoirs of Field Marshal Montgomery' (1958)

Source: Researches into the Mathematical Principles of the Theory of Wealth, 1897, p. 4; Cited in: Moritz (1914, 197): About mathematics as language

The Saviors of God (1923)
Context: How can you reach the womb of the Abyss to make it fruitful? This cannot be expressed, cannot be narrowed into words, cannot be subjected to laws; every man is completely free and has his own special liberation.
No form of instruction exists, no Savior exists to open up the road. No road exists to be opened.

Assorted Themes, On Love for the Fellow Man

Babur writing about the battle against the Rajput Confederacy led by Maharana Sangram Singh of Mewar. In Babur-Nama, translated into English by A.S. Beveridge, New Delhi reprint, 1979, pp. 547-572.

Babur-Nama, translated into English by A.S. Beveridge, New Delhi reprint, 1979, pp. 370-71.

While Constantinople was besieged, Mehmed's response to the Byzantine ambassador

VI, 19
Source: Meditations (c. 121–180 AD), Book VI

On one of his pseudonom, Gyakyo Rojin. He may have said the above in his late life definitely, since he began to use the name Gwakyo Rojin in 1843.
Attributed

Letter by Mozart, as quoted in a journal entry (12 December 1856) The Journal of Eugene Delacroix as translated by Walter Pach (1937), p. 521. The quote is not found in any authentic letter by Mozart.

Physics and Philosophy (1958)
Context: The physicist may be satisfied when he has the mathematical scheme and knows how to use for the interpretation of the experiments. But he has to speak about his results also to non-physicists who will not be satisfied unless some explanation is given in plain language. Even for the physicist the description in plain language will be the criterion of the degree of understanding that has been reached.

Her observations in 1917 on the immense vitality of the Japanese during the war, quoted in "Japan" (1916-20)

Quoted in "Standing Up for Freedom," Academy of Achievement.org (2005-10-31)

"The Stranger Song" (1966)
Songs of Leonard Cohen (1967)

p, 125
Ancient Medicine

From a new translation of "Progress in Individual Psychology" ("Fortschritte der Individualpsychologie", 1923), a journal article by Alfred Adler, in the AAISF/ATP Archives.

"Jonathan Bailey: Jonathan Bailey Is Giving Us the Vapors" in GQ https://www.gq.com/story/gq-hype-jonathan-bailey (9 March 2022)

Source: Journey to the End of the Night

Misattributed to Meryl Streep (and widely disseminated on the Internet as of August/September 2014), this quote is allegedly a translation of a text by the author José Micard Teixeira, the original of which begins (in Portuguese): "Já não tenho paciência para algumas coisas, não porque me tenha tornado arrogante..."
Misattributed

Source: Memoirs, p. 268

Christopher Callahan (October 2000), Music in Medieval Medical Practice: Speculations and Certainties https://symposium.music.org/index.php/40/item/2168-music-in-medieval-medical-practice-speculations-and-certainties#16
De Institutione Musica

Quote of John Cage, in: 'The Future of Music: Credo' (1937); in: 'Silence: lectures and writings by Cage, John', Publisher Middletown, Conn. Wesleyan University Press, June 1961, V.
1930s

Source: A Woman of No Importance

Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.

1987

1999

Source: The Book of Questions

Source: Let My People Go Surfing: The Education of a Reluctant Businessman

Attributed in Fun Fitness for Families (2005) by James Steffen, p. 24 and later publications; also attributed to Helmut Schmidt, in The 7 Ultimate Secrets to Weight Loss (2011) by Natasa Denman, p. 31 and later publications.
Disputed

Source: Humboldt's Gift

Source: Henderson the Rain King

Srimad Bhagavatam, Bhaktivedanta Book Trust, 1999. Canto 5, Chapter 17, verse 4, purport. Vedabase http://www.vedabase.com/en/sb/5/17/4
Quotes from Books: Loving God, Quotes from Books: Regression of Science

Srimad Bhagavatam, Bhaktivedanta Book Trust, 1999. Canto 2, Chapter 3, verse 11, purport. Vedabase http://www.vedabase.com/en/sb/2/3/11
Quotes from Books: Loving God, Quotes from Books: Regression of Science

Source: House Calls: How we can all heal the world one visit at a time (1998), p. 121

Source: The Cave (2000), p. 54 (Vintage 2003)

Em profunda escuridão se procuraram, nus, sôfrego entrou nela, ela o recebeu ansiosa, depois a sofreguidão dela, a ânsia dele, enfim os corpos encontrados, os movimentos, a voz que vem do ser profundo, aquele que não tem voz, o grito nascido, prolongado, interrompido, o soluço seco, a lágrima inesperada, e a máquina a tremer, a vibrar, porventura não está já na terra, rasgou a cortina de silvas e enleios, pairou no alto da noite, entre as nuvens, pesa o corpo dele sobre o dela, e ambos pesam sobre a terra, afinal estão aqui, foram e voltaram.
Source: Baltasar and Blimunda (1982), pp. 255–256

Source: The Cave (2000), p. 60 (Vintage 2003)

Source: The Year of the Death of Ricardo Reis (1993), p. 108