Quotes about reader

Rumi Daylight (1990)

Book Two in 'Margarita', P/V, opening lines of Book Two
Variant: Who told you that there is no true, faithful, eternal love in this world! May the liar’s vile tongue be cut out!
Source: The Master and Margarita (1967)

As quoted in The Baburnama : Memoirs of Babur, Prince and Emperor, as translated by Wheeler M. Thackston (2002), p. xxvii

Introduction
The Assassination of Julius Caesar: A People's History of Ancient Rome (2003)

Variant: Today a reader, tomorrow a leader.”
― Margaret Fuller

Canto XXV, lines 46–48 (tr. Longfellow).
The Divine Comedy (c. 1308–1321), Inferno

Autobiographical sideshow pamphlet

Source: Researches into the Mathematical Principles of the Theory of Wealth, 1897, pp. 3-4; Cited in: Moritz (1914, 199)

A Call To Prayer (first published 1840).

Samuel Taylor Coleridge, manuscript note written in his copy of The Provost; cited from Thomas Middleton Raysor (ed.) Coleridge's Miscellaneous Criticism (Cambridge, Mass.: Harvard University Press, 1936), p. 344.
Criticism

Source: A Memory of Solferino (1862), p. 16; As quoted in The Independent, Friday, 22 February 2002 http://www.independent.co.uk/news/world/americas/change-obsolete-rules-of-warfare-says-bush-envoy-661637.html

Source: Lolita

Source: The Black Book

Source: Time Cat

Source: Lectures on Literature

Source: The Winter Room

Source: La sombra del viento (The Shadow of the Wind) (2001)

Variant: Only a generation of readers will span a generation of writers.

Source: On Writing: A Memoir of the Craft

The Figure a Poem Makes (1939)

Muhammad
Source: About Muhammad, The 100: A Ranking of the Most Influential Persons in History, p.3

II.137
Human, All Too Human (1878)

Draft manuscript (c.1881), quoted by Albert Bigelow Paine in Mark Twain: A Biography (1912), p. 724 http://books.google.com/books?id=2UYLAAAAIAAJ&pg=PA724#v=onepage&q&f=false
Variant: Suppose you were an idiot, and suppose you were a member of Congress; but I repeat myself.

Source: The Viscount Who Loved Me

Source: Lectures on Literature (1980)

The Decline of the West (1918, 1923)
Context: The press to-day is an army with carefully organized arms and branches, with journalists as officers, and readers as soldiers. But here, as in every army, the soldier obeys blindly, and war-aims and operation-plans change without his knowledge. The reader neither knows, nor is allowed to know, the purposes for which he is used, nor even the role that he is to play. A more appalling caricature of freedom of thought cannot be imagined. Formerly a man did not dare to think freely. Now he dares, but cannot; his will to think is only a willingness to think to order, and this is what he feels as his liberty.

Source: Think Big: Unleashing Your Potential for Excellence

TBU Exclusive: Chuck Dixon Talks The Batman Universe http://thebatmanuniverse.net/chuck-dixon/ (May 24, 2016)

Source: Essai de semantique, 1897, p. 9 ; as cited in: Schaff (1962:3).

Source: 1920s, Sceptical Essays (1928), Ch. 1: The Value of Scepticism

Preface
Monsieur Teste (1919)

Rock My Soul (2003)

Lords of the Press (1938)
Incorporates the famous observation of Joseph de Maistre that "every nation gets the government it deserves."

Source: The Quest of the Historical Jesus (1906), p. 296

As quoted in Science Fictionisms (1995), compiled by William Rotsler
Various interviews

“How divine scripture should be interpreted,” On First Principles, book 4, chapter 2, Readings in World Christian History (2013), p. 75
On First Principles

A Brief History of Time (1988)

"Preface"
Wampeters, Foma & Granfalloons (1974)

As quoted in Olive Richard Bryne's, "Don't laugh at the comics" Family Circle, Oct 25, 1940.

From My Diary manga , 1966; quoted in AA.VV., Osamu Tezuka: A Manga Biography , vol. 3, translated by Marta Fogato, Coconino Press, Bologna, 2001, p. 26. ISBN 8888063102

The Dietetics of the Soul; Or, True Mental Discipline (1838)

I, xxi, 41. Modern translation by J.H. Taylor
De Genesi ad Litteram

Robert Louis Stevenson Familiar Studies of Men and Books (London: Chatto & Windus, 1882), ch. 6.
Criticism

Source: One Minute Nonsense (1992), p. 70

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

alt.fan.pratchett (1 December 1998) http://www.lspace.org/fandom/afp/timelines/discussions/is-pterry-going-downhill.html
Usenet

Introduction to the Second English Edition
Terrorism and Communism (1920)

Source: The Elementary Forms of the Religious Life, 1912, p. 10

Lectures on Literature (1980)

Answering a question on homosexuality - "Shocking Lesbian Confessions At TB Joshua's Church http://www.lindaikejisblog.com/2014/03/shocking-lesbian-confessions-at-tb.html Linda Ikeji's Blog, Nigeria (March 24 2014)

"Some Notes on Interplanetary Fiction", Californian 3, No. 3 (Winter 1935): 39-42. Published in Collected Essays, Volume 2: Literary Criticism edited by S. T. Joshi, p. 178
Non-Fiction

No to Age banding Campaign http://www.notoagebanding.org/index.php?comments/authors
General sources

Author's prefaces to the First Edition.
(Buch I) (1867)

Stetigkeit und irrationale Zahlen (1872)

"A New Crime" (1870)

Source: Autobiography of Mark Twain, Volume 1 (2010), pp. 21–22

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Property is theft! is a more famous translation of the original: La propriété, c'est le vol!

<span class="plainlinks"> Foreword, 'Tales of Transformation: English Translation of Tagore's Chitrangada and Chandalika', Lopamudra Banerjee, (2018). https://www.amazon.co.uk/dp/B07DQPD8F4/</span>
From Prose

11: A Sex Noblesse http://en.wikisource.org/wiki/The_Legal_Subjection_of_Men#A_Sex_Noblesse
The Legal Subjection of Men (1908)

Foreword
My Life (1930)

"How I Write", The Writer, September 1954
1950s

Selected Stories, 1968-1994 (1996)

Jeffrey Bezos, Washington Post’s next owner, aims for a new ‘golden era’ at the newspaper http://www.washingtonpost.com/lifestyle/style/jeffrey-bezos-washington-posts-next-owner-aims-for-a-new-golden-era-at-the-newspaper/2013/09/02/30c00b60-13f6-11e3-b182-1b3bb2eb474c_story.html.

On Friedrich Hayek's Prices and Production, in Collected Writings, vol. XII, p. 252

Source: Anti-Machiavel, Ch. 6 : New States That The Prince Acquires By His Valor And His Own Weapons

Since I cartoonist ; quoted in AA.VV., Osamu Tezuka: A Manga Biography , vol. 3, translated by Marta Fogato, Coconino Press, Bologna, 2001, p. 73.

"How It Strikes a Contemporary"
The Common Reader (1925)

Source: Autobiography of Mark Twain, Volume 1 (2010), p. 120

On First Principles, Bk. 4, ch. 2, par 16
On First Principles

From the Afterword to April 1978 MW , vol. 3, translation by Francesco Nicodemus, Hazard Editions, Milan, 2005, p. 193. ISBN 887502037X

Letter to unknown recipient (13 December 1757) http://teachingamericanhistory.org/library/index.asp?document=473. The letter was published as early as 1817 (William Temple Franklin, The Works of Benjamin Franklin, volume VI, pp. 243-244). In 1833 William Wisner ("Don't Unchain the Tiger," American Tract Society, 1833) identified the recipient as probably Thomas Paine, which was echoed by Jared Sparks in his 1840 edition of Franklin's works (volume x, p. 281). (Presumably it would have been directed against The Age of Reason, his deistic work which criticized orthodox Christianity.) Calvin Blanchard responded to Wisner's tract in The Life of Thomas Paine (1860), pp. 73-74, by noting that Franklin died in 1790, while Paine did not begin writing The Age of Reason until 1793, and incorrectly concluded that the letter did not exist. Paul F. Boller, Jr., and John George, included it in They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions (1989), on p. 28. Moncure Daniel Conway pointed out (The Life of Thomas Paine, 1892, vol I, p. vii) that the recipient could not be Thomas Paine, in that he, unlike Paine, denied a "particular providence". The intended recipient remains unidentified.
Parts of the above have also been rearranged and paraphrased:
I would advise you not to attempt Unchaining The Tiger, but to burn this piece before it is seen by any other person.
If men are so wicked with religion, what would they be if without it?
If men are so wicked with religion, what would they be Without it? Think how many inconsiderate and inexperienced youth of both sexes there are, who have need of the motives of religion to restrain them from vice, to support their virtue, and retain them in the practice of it till it becomes habitual.
Epistles
Context: I have read your Manuscript with some Attention. By the Arguments it contains against the Doctrine of a particular Providence, tho’ you allow a general Providence, you strike at the Foundation of all Religion: For without the Belief of a Providence that takes Cognizance of, guards and guides and may favour particular Persons, there is no Motive to Worship a Deity, to fear its Displeasure, or to pray for its Protection. I will not enter into any Discussion of your Principles, tho’ you seem to desire it; At present I shall only give you my Opinion that tho’ your Reasonings are subtle, and may prevail with some Readers, you will not succeed so as to change the general Sentiments of Mankind on that Subject, and the Consequence of printing this Piece will be a great deal of Odium drawn upon your self, Mischief to you and no Benefit to others. He that spits against the Wind, spits in his own Face. But were you to succeed, do you imagine any Good would be done by it? You yourself may find it easy to live a virtuous Life without the Assistance afforded by Religion; you having a clear Perception of the Advantages of Virtue and the Disadvantages of Vice, and possessing a Strength of Resolution sufficient to enable you to resist common Temptations. But think how great a Proportion of Mankind consists of weak and ignorant Men and Women, and of inexperienc’d and inconsiderate Youth of both Sexes, who have need of the Motives of Religion to restrain them from Vice, to support their Virtue, and retain them in the Practice of it till it becomes habitual, which is the great Point for its Security; And perhaps you are indebted to her originally that is to your Religious Education, for the Habits of Virtue upon which you now justly value yourself. You might easily display your excellent Talents of reasoning on a less hazardous Subject, and thereby obtain Rank with our most distinguish’d Authors. For among us, it is not necessary, as among the Hottentots that a Youth to be receiv’d into the Company of Men, should prove his Manhood by beating his Mother. I would advise you therefore not to attempt unchaining the Tyger, but to burn this Piece before it is seen by any other Person, whereby you will save yourself a great deal of Mortification from the Enemies it may raise against you, and perhaps a good deal of Regret and Repentance. If Men are so wicked as we now see them with Religion what would they be if without it?

Nobel lecture (1978)
Context: The storyteller and poet of our time, as in any other time, must be an entertainer of the spirit in the full sense of the word, not just a preacher of social or political ideals. There is no paradise for bored readers and no excuse for tedious literature that does not intrigue the reader, uplift him, give him the joy and the escape that true art always grants. Nevertheless, it is also true that the serious writer of our time must be deeply concerned about the problems of his generation. He cannot but see that the power of religion, especially belief in revelation, is weaker today than it was in any other epoch in human history. More and more children grow up without faith in God, without belief in reward and punishment, in the immortality of the soul and even in the validity of ethics. The genuine writer cannot ignore the fact that the family is losing its spiritual foundation.

"The magician" by Maya Jaggi in The Guardian (17 December 2005) http://books.guardian.co.uk/departments/childrenandteens/story/0,,1669112,00.html
Context: Sometimes one’s very angry and preaches, but I know that to clinch a point is to close it. To leave the reader free to decide what your work means, that’s the real art; it makes the work inexhaustible.

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Context: Of what consequence to you, reader, is my obscure individuality? I live, like you, in a century in which reason submits only to fact and to evidence. My name, like yours, is truth-seeker. My mission is written in these words of the law: Speak without hatred and without fear; tell that which thou knowest! The work of our race is to build the temple of science, and this science includes man and Nature. Now, truth reveals itself to all; to-day to Newton and Pascal, tomorrow to the herdsman in the valley and the journeyman in the shop. Each one contributes his stone to the edifice; and, his task accomplished, disappears. Eternity precedes us, eternity follows us: between two infinites, of what account is one poor mortal that the century should inquire about him?
Disregard then, reader, my title and my character, and attend only to my arguments.

Source: Bend Sinister (1963), p. vi.
Context: The term "bend sinister" means a heraldic bar or band drawn from the left side (and popularly, but incorrectly, supposed to denote bastardy). This choice of title was an attempt to suggest an outline broken by refraction, a distortion in the mirror of being, a wrong turn taken by life, a sinistral and sinister world. The title's drawback is that a solemn reader looking for "general ideas" or "human interest" (which is much the same thing) in a novel may be led to look for them in this one.

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Context: Of what consequence to you, reader, is my obscure individuality? I live, like you, in a century in which reason submits only to fact and to evidence. My name, like yours, is truth-seeker. My mission is written in these words of the law: Speak without hatred and without fear; tell that which thou knowest! The work of our race is to build the temple of science, and this science includes man and Nature. Now, truth reveals itself to all; to-day to Newton and Pascal, tomorrow to the herdsman in the valley and the journeyman in the shop. Each one contributes his stone to the edifice; and, his task accomplished, disappears. Eternity precedes us, eternity follows us: between two infinites, of what account is one poor mortal that the century should inquire about him?
Disregard then, reader, my title and my character, and attend only to my arguments.

"Poetry" (1977)

"The Distracted Public" (1990), p. 167
It All Adds Up (1994)
Context: Writers, poets, painters, musicians, philosophers, political thinkers, to name only a few of the categories affected, must woo their readers, viewers, listeners, from distraction. To this we must add, for simple realism demands it, that these same writers, painters, etc., are themselves the children of distraction. As such, they are peculiarly qualified to approach the distracted multitudes. They will have experienced the seductions as well as the destructiveness of the forces we have been considering here. This is the destructive element in which we do not need to be summoned to immerse ourselves, for we were born to it.

Tragedy and the Common Man (1949)
Context: There is a misconception of tragedy with which I have been struck in review after review, and in many conversations with writers and readers alike. It is the idea that tragedy is of necessity allied to pessimism. Even the dictionary says nothing more about the word than that it means a story with a sad or unhappy ending. This impression is so firmly fixed that I almost hesitate to claim that in truth tragedy implies more optimism in its author than does comedy, and that its final result ought to be the reinforcement of the onlooker's brightest opinions of the human animal.
For, if it is true to say that in essence the tragic hero is intent upon claiming his whole due as a personality, and if this struggle must be total and without reservation, then it automatically demonstrates the indestructible will of man to achieve his humanity.

Japan, The Ambiguous, and Myself (1994)
Context: Under that title Kawabata talked about a unique kind of mysticism which is found not only in Japanese thought but also more widely Oriental thought. By 'unique' I mean here a tendency towards Zen Buddhism. Even as a twentieth-century writer Kawabata depicts his state of mind in terms of the poems written by medieval Zen monks. Most of these poems are concerned with the linguistic impossibility of telling truth. According to such poems words are confined within their closed shells. The readers can not expect that words will ever come out of these poems and get through to us. One can never understand or feel sympathetic towards these Zen poems except by giving oneself up and willingly penetrating into the closed shells of those words.

Preface
What is Property? (1840)

Source: Stillness Speaks (2003), intro

Source: A Dance with Dragons. Jojen

Source: My Side of the Mountain

Source: Works of Samuel Johnson

Source: An Erotic Beyond: Sade