Quotes about real

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Section 59
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: The urge to escape our real self is also an urge to escape the rational and the obvious. The refusal to see ourselves as we are develops a distaste for facts and cold logic. There is no hope for the frustrated in the actual and the possible. Salvation can come to them only from the miraculous, which seeps through a crack in the iron wall of inexorable reality. They ask to be deceived. What Stresemann said of the Germans is true of the frustrated in general: "[They] pray not only for [their] daily bread, but also for [their] daily illusion." The rule seems to be that those who find difficulty in deceiving themselves are easily deceived by others. They are easily persuaded and led.

On the Social State of Marxism (1978)

An Open Letter To Miles Davis (1955)
Context: I think my own way. I don't think like you and my music isn't meant just for the patting of feet and going down backs. When and if I feel gay and carefree, I write or play that way. When I feel angry I write or play that way — or when I'm happy, or depressed, even.
Just because I'm playing jazz I don't forget about me. I play or write me, the way I feel, through jazz, or whatever. Music is, or was, a language of the emotions. If someone has been escaping reality, I don't expect him to dig my music, and I would begin to worry about my writing if such a person began to really like it. My music is alive and it's about the living and the dead, about good and evil. It's angry, yet it's real because it knows it's angry.

infinity plus interview (2001)
Variant: In real life, the hardest aspect of the battle between good and evil is determining which is which.
Context: The battle between good and evil is a legitimate theme for a Fantasy (or for any work of fiction, for that matter), but in real life that battle is fought chiefly in the individual human heart. Too many contemporary Fantasies take the easy way out by externalizing the struggle, so the heroic protagonists need only smite the evil minions of the dark power to win the day. And you can tell the evil minions, because they're inevitably ugly and they all wear black.
I wanted to stand much of that on its head.
In real life, the hardest aspect of the battle between good and evil is determining which is which.

Science and the Unseen World (1929)
Context: If God is as real as the shadow of the Great War on Armistice Day, need we seek further reason for making a place for God in our thoughts and lives? We shall not be concerned if the scientific explorer reports that he is perfectly satisfied that he has got to the bottom of things without having come across either.<!--VI, p.67

Wallenberg Lecture (2008)
Context: It is for real that injustice and oppression will not have the last word. There was a time when Hitler looked like he was going to vanquish all of Europe, and where is he now?

Closing statements and prayer from an informal address delivered in Calcutta, India (October 1968), from The Asian Journal of Thomas Merton (1975); quoted in Thomas Merton, Spiritual Master : The Essential Writings (1992), p. 237.

Source: The Meaning of God in Human Experience (1912), Ch. XII : The Will as a Maker of Truth, p. 140.
Context: For maturity is marked by the preference to be defeated rather than have a subjective success. We as mature persons can worship only that which we are compelled to worship. If we are offered a man-made God and a self-answering prayer, we will rather have no God and no prayer. There can be no valid worship except that in which man is involuntarily bent by the presence of the Most Real, beyond his will.

Review of Magnolia (1999), in review for Great Movies (27 November 2008) http://www.rogerebert.com/reviews/great-movie-magnolia-1999
Reviews, Four star reviews
Context: Magnolia is a film of sadness and loss, of lifelong bitterness, of children harmed and adults destroying themselves. As the narrator tells us near the end, "We may be through with the past, but the past is never through with us." In this wreckage of lifetimes, there are two figures, a policeman and a nurse, who do what they can to offer help, hope and love. … The central theme is cruelty to children, and its lasting effect. This is closely linked to a loathing or fear of behaving as we are told, or think, that we should. … As an act of filmmaking, it draws us in and doesn't let go. It begins deceptively, with a little documentary about amazing coincidences (including the scuba diver scooped by a fire-fighting plane and dumped on a forest fire) … coincidences and strange events do happen, and they are as real as everything else. If you could stand back far enough, in fact, everything would be revealed as a coincidence. What we call "coincidences" are limited to the ones we happen to notice. … In one beautiful sequence, Anderson cuts between most of the major characters all simultaneously singing https://www.youtube.com/watch?v=aNmKghTvj0E Aimee Mann's "It's Not Going to Stop." A directorial flourish? You know what? I think it's a coincidence. Unlike many other "hypertext movies" with interlinking plots, Magnolia seems to be using the device in a deeper, more philosophical way. Anderson sees these people joined at a level below any possible knowledge, down where fate and destiny lie. They have been joined by their actions and their choices.
And all leads to the remarkable, famous, sequence near the film's end when it rains frogs. Yes. Countless frogs, still alive, all over Los Angeles, falling from the sky. That this device has sometimes been joked about puzzles me. I find it a way to elevate the whole story into a larger realm of inexplicable but real behavior. We need something beyond the human to add another dimension. Frogs have rained from the sky eight times this century, but never mind the facts. Attend instead to Exodus 8:2, which is cited on a placard in the film: "And if thou refuse to let them go, behold, I will smite your whole territory with frogs." Let who go? In this case, I believe, it refers not to people, but to fears, shames, sins.
Magnolia is one of those rare films that works in two entirely different ways. In one sense, it tells absorbing stories, filled with detail, told with precision and not a little humor. On another sense, it is a parable. The message of the parable, as with all good parables, is expressed not in words but in emotions. After we have felt the pain of these people, and felt the love of the policeman and the nurse, we have been taught something intangible, but necessary to know.

Katherine Mansfield (1925)
Context: Even in harmonious families there is this double life: the group life, which is the one we can observe in our neighbour's household, and, underneath, another — secret and passionate and intense — which is the real life that stamps the faces and gives character to the voices of our friends. Always in his mind each member of these social units is escaping, running away, trying to break the net which circumstances and his own affections have woven about him.

The Paris Review interview (1994)
Context: When people ask me about LSD, I always make a point of telling them you can have the shit scared out of you with LSD because it exposes something, something hollow. Let’s say you have been getting on your knees and bowing and worshiping; suddenly, you take LSD and you look and there’s just a hole, there’s nothing there. The Catholic Church fills this hole with candles and flowers and litanies and opulence. The Protestant Church fills it with hand-wringing and pumped-up squeezing emotions because they can’t afford the flowers and the candles. The Jews fill this hole with weeping and browbeating and beseeching of the sky: How long, how long are you gonna treat us like this? The Muslims fill it with rigidity and guns and a militant ethos. But all of us know that’s not what is supposed to be in that hole. After I had been at Stanford two years, I was into LSD. I began to see that the books I thought were the true accounting books — my grades, how I’d done in other schools, how I’d performed at jobs, whether I had paid off my car or not — were not at all the true books. There were other books that were being kept, real books. In those real books is the real accounting of your life.

"Heretical Thoughts about Science and Society", in Edge (8 August 2007) http://www.edge.org/documents/archive/edge219.html#dysonf
Context: My first heresy says that all the fuss about global warming is grossly exaggerated. Here I am opposing the holy brotherhood of climate model experts and the crowd of deluded citizens who believe the numbers predicted by the computer models. Of course, they say, I have no degree in meteorology and I am therefore not qualified to speak. But I have studied the climate models and I know what they can do. The models solve the equations of fluid dynamics, and they do a very good job of describing the fluid motions of the atmosphere and the oceans. They do a very poor job of describing the clouds, the dust, the chemistry and the biology of fields and farms and forests. They do not begin to describe the real world that we live in. The real world is muddy and messy and full of things that we do not yet understand. It is much easier for a scientist to sit in an air-conditioned building and run computer models, than to put on winter clothes and measure what is really happening outside in the swamps and the clouds. That is why the climate model experts end up believing their own models.

The Art and Practice of the Learning Organization (1990)
Context: Real learning gets to the heart of what it means to be human. Through learning we re-create ourselves. Through learning we become able to do something we never were able to do. Through learning we reperceive the world and our relationship to it. Through learning we extend our capacity to create, to be part of the generative process of life. There is within each of us a deep hunger for this type of learning.

Speech in the House of Commons (18 December 1834).

Letter to G. H. Lewes, 6 November 1847
Context: You advise me, too, not to stray far from the ground of experience, as I become weak when I enter the region of fiction; and you say, "real experience is perennially interesting, and to all men."I feel that this also is true; but, dear Sir, is not the real experience of each individual very limited? And, if a writer dwells upon that solely or principally, is he not in danger of repeating himself, and also of becoming an egotist? Then, too, imagination is a strong, restless faculty, which claims to be heard and exercised: are we to be quite deaf to her cry, and insensate to her struggles? When she shows us bright pictures, are we never to look at them, and try to reproduce them? And when she is eloquent, and speaks rapidly and urgently in our ear, are we not to write to her dictation?

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 53-54

"Caprica Producer Jane Espenson Redefines Racism in the BSG Universe" at AMCtv.com (April 2009) http://blogs.amctv.com/scifi-scanner/2009/04/jane-espenson-interview.php
Context: Any story worth telling relates to real life in some meaningful way. Scifi allows you to tell meaningful stories without seeming too preachy — it adds a metaphorical layer between the story and the real world. Scifi is dismissed as ungrounded fluff, but it's actually the opposite.

Quotes, DNC Address (2004)
Context: We have to be crystal clear about the threat we face from terrorism. It is deadly. It is real. It is imminent. But in order to protect our people, shouldn't we focus on the real source of this threat: the group that attacked us and is trying to attack us again: Al Qaeda, headed by Osama bin Laden? Wouldn't we be safer with a President who didn't insist on confusing Al Qaeda with Iraq? Doesn't that divert too much of our attention away from the principal danger?

The Paris Review interview (2010)
Context: The need for romance is constant, and again, it’s pooh-poohed by intellectuals. As a result they’re going to stunt their kids. You can’t kill a dream. Social obligation has to come from living with some sense of style, high adventure, and romance. It’s like my friend Mr. Electrico. … he was a real man. That was his real name. Circuses and carnivals were always passing through Illinois during my childhood and I was in love with their mystery. One autumn weekend in 1932, when I was twelve years old, the Dill Brothers Combined Shows came to town. One of the performers was Mr. Electrico. He sat in an electric chair. A stagehand pulled a switch and he was charged with fifty thousand volts of pure electricity. Lightning flashed in his eyes and his hair stood on end. … Mr. Electrico was a beautiful man, see, because he knew that he had a little weird kid there who was twelve years old and wanted lots of things. We walked along the shore of Lake Michigan and he treated me like a grown-up. I talked my big philosophies and he talked his little ones. Then we went out and sat on the dunes near the lake and all of a sudden he leaned over and said, I’m glad you’re back in my life. I said, What do you mean? I don’t know you. He said, You were my best friend outside of Paris in 1918. You were wounded in the Ardennes and you died in my arms there. I’m glad you’re back in the world. You have a different face, a different name, but the soul shining out of your face is the same as my friend. Welcome back.
Now why did he say that? Explain that to me, why? Maybe he had a dead son, maybe he had no sons, maybe he was lonely, maybe he was an ironical jokester. Who knows? It could be that he saw the intensity with which I live. Every once in a while at a book signing I see young boys and girls who are so full of fire that it shines out of their face and you pay more attention to that. Maybe that’s what attracted him.
When I left the carnival that day I stood by the carousel and I watched the horses running around and around to the music of “Beautiful Ohio,” and I cried. Tears streamed down my cheeks. I knew something important had happened to me that day because of Mr. Electrico. I felt changed. He gave me importance, immortality, a mystical gift. My life was turned around completely. It makes me cold all over to think about it, but I went home and within days I started to write. I’ve never stopped.
Seventy-seven years ago, and I’ve remembered it perfectly. I went back and saw him that night. He sat in the chair with his sword, they pulled the switch, and his hair stood up. He reached out with his sword and touched everyone in the front row, boys and girls, men and women, with the electricity that sizzled from the sword. When he came to me, he touched me on the brow, and on the nose, and on the chin, and he said to me, in a whisper, “Live forever.” And I decided to.

As quoted and paraphrased in "Clemente 'Sick,' That's Bad News to NL Hurlers" https://www.newspapers.com/newspage/62573816/ by Lou Prato (AP), in The Warren Times Mirror (Tuesday, June 5, 1962), p. 12
Baseball-related, <big><big>1960s</big></big>, <big>1962</big>
Context: “I sick, I have nervous stomach. I can hardly eat. I’m taking lot of vitamins and I’m getting stronger. But I still sick.” [... ] Clemente said he’s been bothered by stomach trouble since last August. "During the winter I feel real bad. I lost 18 pounds but I’ve picked my weight back up a little since then. I don’t feel too strong and sometimes when I run I get short of breath. Sometime I feel good and sometime I don’t feel like playing ball at all.” [... ] “If I get a little stronger, I hit with more power and I help the club more.”

Down and Out in the Magic Kingdom (2003)
Context: I’d seen how Imagineering worked when they were on their own, building prototypes and conceptual mockups—I knew that the real bottleneck was the constant review and revisions, the ever-fluctuating groupmind consensus of the ad-hoc that commissioned their work.
Suneep looked sheepish. “Well, if all I have to do is satisfy myself that my plans are good and my buildings won’t fall down, I can make it happen very fast. Of course, my plans aren’t perfect. Sometimes, I’ll be halfway through a project when someone suggests a new flourish or approach that makes the whole thing immeasurably better.

1920s, Toleration and Liberalism (1925)
Context: If we are to have that harmony and tranquility, that union of spirit which is the foundation of real national genius and national progress, we must all realize that there are true Americans who did not happen to be born in our section of the country, who do not attend our place of religious worship, who are not of our racial stock, or who are not proficient in our language. If we are to create on this continent a free Republic and an enlightened civilization that will be capable of reflecting the true greatness and glory of mankind, it will be necessary to regard these differences as accidental and unessential. We shall have to look beyond the outward manifestations of race and creed. Divine Providence has not bestowed upon any race a monopoly of patriotism and character. The same principle that it is necessary to apply to the attitude of mind among our own people it is also necessary to apply to the attitude of mind among the different nations. During the war we were required not only to put a strong emphasis on everything that appealed to our own national pride but an equally strong emphasis on that which tended to disparage other peoples. There was an intensive cultivation of animosities and hatreds and enmities, together with a blind appeal to force, that took possession of substantially all the peoples of the earth. Of course, these ministered to the war spirit. They supplied the incentive for destruction, the motive for conquest. But in time of peace these sentiments are not helps but hindrances; they are not constructive.

Bowdoin Academic Spotlight interview (2011)
Context: One of the real benefits of any travel is gaining some perspective. You see things from different points of view. That came home to me in a variety of ways: politically, economically, seeing what was going on in other states.

"Books of the Times" in The New York Times (6 July 1981)
Context: The magaicians of the 19th century, enthralled by the science of optics, photography and electricity, opened the door to motion pictures and thereby rendered themselves obsolete. Any amateur with a pair of scissors can cut and edit a strip of film in order to make a woman vanish, sever a head, burn a body down to the skeleton and reverse time. Talent went out of style.… People either didn't believe Houdini when he said that his tricks on film were real, or they didn't care. Illusion became big bigness, and the magicians were out of work.

Speech in the House of Commons against the Trade Disputes Bill (30 March 1906), as published in The Speeches of Lord Birkenhead (1929), pp. 15-22.
Context: We are asked to permit a hundred men to go round to the house of a man who wishes to exercise the common law right in this country to sell his labour where and when he chooses, and to 'advise' him or 'peacefully persuade' him not to work. If peaceful persuasion is the real object, why are a hundred men required to do it? … Every honest man knows why trade unions insist on the right to a strong numerical picket. It is because they rely for their objects neither on peacefulness nor persuasion. Those whom they picket cannot be peacefully persuaded. They understand with great precision their own objects, and their own interests, and they are not in the least likely to be persuaded by the representatives of trade unions, with different objects and different interests. But, though arguments may never persuade them, numbers may easily intimidate them. And it is just because argument has failed, and intimidation has succeeded, that the Labour Party insists upon its right to picket unlimited in respect of numbers.

A Vindication of Natural Society (1756)
Context: We are indebted for all our miseries to our distrust of that guide, which Providence thought sufficient for our condition, our own natural reason, which rejecting both in human and Divine things, we have given our necks to the yoke of political and theological slavery. We have renounced the prerogative of man, and it is no wonder that we should be treated like beasts. But our misery is much greater than theirs, as the crime we commit in rejecting the lawful dominion of our reason is greater than any which they can commit. If, after all, you should confess all these things, yet plead the necessity of political institutions, weak and wicked as they are, I can argue with equal, perhaps superior, force, concerning the necessity of artificial religion; and every step you advance in your argument, you add a strength to mine. So that if we are resolved to submit our reason and our liberty to civil usurpation, we have nothing to do but to conform as quietly as we can to the vulgar notions which are connected with this, and take up the theology of the vulgar as well as their politics. But if we think this necessity rather imaginary than real, we should renounce their dreams of society, together with their visions of religion, and vindicate ourselves into perfect liberty.

Down and Out in the Magic Kingdom (2003)
Context: I’d talk to him about the vast carpet of the future unrolling before us, of the certainty that we would encounter alien intelligences some day, of the unimaginable frontiers open to each of us. He’d tell me that deadheading was a strong indicator that one’s personal reservoir of introspection and creativity was dry; and that without struggle, there is no real victory.
This was a good fight, one we could have a thousand times without resolving. I’d get him to concede that Whuffie recaptured the true essence of money: in the old days, if you were broke but respected, you wouldn’t starve; contrariwise, if you were rich and hated, no sum could buy you security and peace. By measuring the thing that money really represented—your personal capital with your friends and neighbors—you more accurately gauged your success.

Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: This thoroughly 'pragmatic' view of religion has usually been taken as a matter of course by common men. They have interpolated divine miracles into the field of nature, they have built a heaven out beyond the grave. It is only transcendentalist metaphysicians who think that, without adding any concrete details to Nature, or subtracting any, but by simply calling it the expression of absolute spirit, you make it more divine just as it stands. I believe the pragmatic way of taking religion to be the deeper way. It gives it body as well as soul, it makes it claim, as everything real must claim, some characteristic realm of fact as its very own. What the more characteristically divine facts are, apart from the actual inflow of energy in the faith-state and the prayer-state, I know not. But the over-belief on which I am ready to make my personal venture is that they exist. The whole drift of my education goes to persuade me that the world of our present consciousness is only one out of many worlds of consciousness that exist, and that those other worlds must contain experiences which have a meaning for our life also; and that although in the main their experiences and those of this world keep discrete, yet the two become continuous at certain points, and higher energies filter in. By being faithful in my poor measure to this over-belief, I seem to myself to keep more sane and true. I can, of course, put myself into the sectarian scientist's attitude, and imagine vividly that the world of sensations and scientific laws and objects may be all. But whenever I do this, I hear that inward monitor of which W. K. Clifford once wrote, whispering the word 'bosh!' Humbug is humbug, even though it bear the scientific name, and the total expression of human experience, as I view it objectively, invincibly urges me beyond the narrow 'scientific' bounds. Assuredly, the real world is of a different temperament — more intricately built than physical science allows. So my objective and my subjective conscience both hold me to the over-belief which I express. Who knows whether the faithfulness of individuals here below to their own poor over-beliefs may not actually help God in turn to be more effectively faithful to his own greater tasks?

Source: The Dream of a Ridiculous Man (1877), IV
Context: Oh, everyone laughs in my face now, and assures me that one cannot dream of such details as I am telling now, that I only dreamed or felt one sensation that arose in my heart in delirium and made up the details myself when I woke up. And when I told them that perhaps it really was so, my God, how they shouted with laughter in my face, and what mirth I caused! Oh, yes, of course I was overcome by the mere sensation of my dream, and that was all that was preserved in my cruelly wounded heart; but the actual forms and images of my dream, that is, the very ones I really saw at the very time of my dream, were filled with such harmony, were so lovely and enchanting and were so actual, that on awakening I was, of course, incapable of clothing them in our poor language, so that they were bound to become blurred in my mind; and so perhaps I really was forced afterwards to make up the details, and so of course to distort them in my passionate desire to convey some at least of them as quickly as I could. But on the other hand, how can I help believing that it was all true? It was perhaps a thousand times brighter, happier and more joyful than I describe it. Granted that I dreamed it, yet it must have been real. You know, I will tell you a secret: perhaps it was not a dream at all!

Recreation (1919)
Context: Of all the joys of life which may fairly come under the head of recreation there is nothing more great, more refreshing, more beneficial in the widest sense of the word, than a real love of the beauty of the world... to those who have some feeling that the natural world has beauty in it I would say, Cultivate this feeling and encourage it in every way you can. Consider the seasons, the joy of the spring, the splendour of the summer, the sunset colours of the autumn, the delicate and graceful bareness of winter trees, the beauty of snow, the beauty of light upon water, what the old Greek called the unnumbered smiling of the sea.

"How a ragtag band created Wikipedia" http://www.ted.com/index.php/talks/view/id/37 - TED Talk (July 2005); this has sometimes appeared paraphrased as "The real struggle is not between the right and the left but between the party of the thoughtful and the party of the jerks."
Context: Most people understand the need for neutrality. The real struggle is not between the right and the left — that's where most people assume — but it's between the party of the thoughtful and the party of the jerks. And no side of the political spectrum has a monopoly on either of those qualities.

Essay as "Mr. X" (1969)
Context: When I'm high I can penetrate into the past, recall childhood memories, friends, relatives, playthings, streets, smells, sounds, and tastes from a vanished era. I can reconstruct the actual occurrences in childhood events only half understood at the time. Many but not all my cannabis trips have somewhere in them a symbolism significant to me which I won't attempt to describe here, a kind of mandala embossed on the high. Free-associating to this mandala, both visually and as plays on words, has produced a very rich array of insights.
There is a myth about such highs: the user has an illusion of great insight, but it does not survive scrutiny in the morning. I am convinced that this is an error, and that the devastating insights achieved when high are real insights; the main problem is putting these insights in a form acceptable to the quite different self that we are when we're down the next day.

Source: 1920s, Process and Reality: An Essay in Cosmology (1929), p. 259.
Variant: It is more important that a proposition be interesting than that it be true. This statement is almost a tautology. For the energy of operation of a proposition in an occasion of experience is its interest, and its importance. But of course a true proposition is more apt to be interesting than a false one.
As extended upon in Adventures of Ideas (1933), Pt. 4, Ch. 16.
Context: Some philosophers fail to distinguish propositions from judgments; … But in the real world it is more important that a proposition be interesting than that it be true. The importance of truth is that it adds to interest.

Part III, Searching For Scale, Four-Door Office, p. 105.
Running Money (2004) First Edition
Context: A product lowers the cost of doing something and eventually, customers will figure this out and buy the stuff in big volume, but they're not going to buy yet. You've got to have real conviction to step up and own this kind of company-you're staring over the edge of the waterfall, not sure when the growth is going to start.

Emily Barham
The Americanization of Emily (1964)
Context: War isn't a fraud, Charlie, it's very real. At least that's what you always tried to tell me, isn't it? That we shall never get rid of war by pretending it's unreal? It's the virtue of war that's the fraud, not war itself. It's the valor and the self-sacrifice and the goodness of war that needs the exposing. And here you are being brave and self-sacrificing, positively clanking with moral fervor, perpetuating the very things you detest merely to do "the right thing". Honestly, Charlie, your conversion to morality is really quite funny. All this time I've been terrified of becoming Americanized, and you, you silly ass, have turned into a bloody Englishman

2000s, To Live Beyond Our Fear (2007)
Context: We have this window of opportunity; we have a chance to make something real happen. Something possible happen, to live beyond our fear — think about that, and help us. Help lift us up, help us fight this fight to change — transform — this country in a fundamental way.
This chance won’t come around again.

A Voice from the Attic (1960)
Context: An old friend of mine who died recently at a great age was, in infancy, held on the knee of an elderly godmother who had been, in her infancy, held on the knee of yet another godmother who had been held on the knee of Queen Anne, who died in 1714. Viewed unsympathetically, this is nothing, a chance association-by-knees; yet if we cherish life, and are not mere creatures of death and sepulcher, deluded by the notion that only our own experience is real and our demise the end of the world, we see in it a reminder that we are all beads on a string — separate yet part of a unity.

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)

Newtonian Studies (1965).
Context: There is something for which Newton — or better to say not Newton alone, but modern science in general — can still be made responsible: it is splitting of our world in two. I have been saying that modern science broke down the barriers that separated the heavens and the earth, and that it united and unified the universe. And that is true. But, as I have said, too, it did this by substituting for our world of quality and sense perception, the world in which we live, and love, and die, another world — the world of quantity, or reified geometry, a world in which, though there is place for everything, there is no place for man. Thus the world of science — the real world — became estranged and utterly divorced from the world of life, which science has been unable to explain — not even to explain away by calling it "subjective".
True, these worlds are everyday — and even more and more — connected by praxis. Yet for theory they are divided by an abyss.
Two worlds: this means two truths. Or no truth at all.
This is the tragedy of the modern mind which "solved the riddle of the universe," but only to replace it by another riddle: the riddle of itself.

The Ideal of the Karmayogin (1921), p. 9
Context: Hinduism, which is the most skeptical and the most believing of all, the most skeptical because it has questioned and experimented the most, the most believing because it has the deepest experience and the most varied and positive spiritual knowledge, that wider Hinduism which is not a dogma or combination of dogmas but a law of life, which is not a social framework but the spirit of a past and [future]] social evolution, which rejects nothing but insists on testing and experiencing everything and when tested and experienced, turning in to the soul's uses, in this Hinduism, we find the basis of future world religion. This Sanatana Dharma has many scriptures: The Veda, the Vedanta, the Gita, the Upanishads, the Darshanas, the Puranas, the Tantras, nor could it reject the Bible or the Koran, but its real, the most authoritative scripture is in the heart in which the Eternal has his dwelling.

Life Itself (2001)
Context: At some point in my life I realized I knew only celebrities, I didn't know any real people. I think it was a master stroke of Fate that in researching the greatest celebrity of them all, I would at last be meeting real people, finding them more extraordinary than celebrities; fascinated by them all and enjoying enduring friendships with some.

Source: Elbow Room (1984), p. 157-162. Chapter 7, "Why Do We Want Free Will?"
Context: The distinction between responsible moral agents and beings with diminished or no responsibility is coherent, real, and important. It is coherent, even if in many instances it is hard to apply; it draws an empirically real line, in that we don't all fall on one side; and, most important, the distinction matters: the use we make of it plays a crucial role in the quality and meaning of our lives. [... ] We want to hold ourselves and others responsible, but we recognize that our intuitions often support the judgement that a particular individual has "diminished responsibility" because of his or her infirmities, or because of particularly dire circumstances upon upbringing or at the time of action. We also find it plausible to judge that nonhuman animals, infants, and those who are severely handicapped mentally are not responsible at all. But since we are all more or less imperfect, will there be anyone left to be responsible after we have excused all those with good excuses? [... ] We must set up some efficiently determinable threshold for legal competence, never for a moment supposing that there couldn't be intuitively persuasive "counterexamples" to whatever line we draw, but declaring in advance that such pleas will not be entertained. [... ] The effect of such an institution [... ] is to create [... ] a class of legally culpable agents whose subsequent liability to punishment maintains the credibility of the sanctions of the laws. The institution, if it is to maintain itself, must provide for the fine tuning of its arbitrary thresholds as new information (or misinformation) emerges that might undercut its credibility. One can speculate that there is an optimal setting of the competence threshold (for any particular combination of social circumstances, degree of public sophistication, and so on) that maximizes the bracing effect of the law. A higher than optimal threshold would encourage a sort of malingering on the part of the defendants, which, if recognized by the populace, would diminish their respect for the law and hence diminish its deterrent effect. And a lower than optimal threshold would yield a diminishing return of deterrence and lead to the punishment of individuals who, in the eyes of society, "really couldn't help it." The public perception of the fairness of the law is a critical factor in its effectiveness.

Heretics and Heresies (1874)
Context: By this time the whole world should know that the real Bible has not yet been written, but is being written, and that it will never be finished until the race begins its downward march, or ceases to exist.
The real Bible is not the work of inspired men, nor prophets, nor apostles, nor evangelists, nor of Christs. Every man who finds a fact, adds, as it were, a word to this great book. It is not attested by prophecy, by miracles or signs. It makes no appeal to faith, to ignorance, to credulity or fear. It has no punishment for unbelief, and no reward for hypocrisy. It appeals to man in the name of demonstration. It has nothing to conceal. It has no fear of being read, of being contradicted, of being investigated and understood. It does not pretend to be holy, or sacred; it simply claims to be true. It challenges the scrutiny of all, and implores every reader to verify every line for himself. It is incapable of being blasphemed. This book appeals to all the surroundings of man. Each thing that exists testifies of its perfection. The earth, with its heart of fire and crowns of snow; with its forests and plains, its rocks and seas; with its every wave and cloud; with its every leaf and bud and flower, confirms its every word, and the solemn stars, shining in the infinite abysses, are the eternal witnesses of its truth.

As quoted in Writers (1995) Published by A. Deutsch
1990s
Context: Nothing is as real as a dream. The world can change around you, but your dream will not. Your life may change, but your dream doesn't have to. Responsibilities need not erase it. Duties need not obscure it. Your spouse and children need not get in its way, because the dream is within you. No one can take your dream away.

Discussing the influence of real-life faiths on his work and its religious systems, Authors@Google (August 2011)
Context: I think worship of death is an interesting basis for religion, because after all death is the one universal. It doesn't seem to matter what gods you pray to. We all die, in the real world and in fantasy worlds, and if there was some religion where you did not die I suspect that would be, that god would become very popular. They all promise us eternal life, but whatever.

Source: The Occult: A History (1971), p. 280
Context: The real importance of Swedenborg lies in the doctrines he taught, which are the reverse of the gloom and hell-fire of other breakaway sects. He rejects the notion that Jesus died on the cross to atone for the sin of Adam, declaring that God is neither vindictive nor petty-minded, and that since he is God, he doesn't need atonement. It is remarkable that this common-sense view had never struck earlier theologians. God is Divine Goodness, and Jesus is Divine Wisdom, and Goodness has to be approached through Wisdom. Whatever one thinks about the extraordinary claims of its founder, it must be acknowledged that there is something very beautiful and healthy about the Swedenborgian religion. Its founder may have not been a great occultist, but he was a great man.

Catch-22 (1961)
Context: There was only one catch and that was Catch-22, which specified that a concern for one's safety in the face of dangers that were real and immediate was the process of a rational mind. Orr was crazy and could be grounded. All he had to do was ask; and as soon as he did, he would no longer be crazy and would have to fly more missions. Orr would be crazy to fly more missions and sane if he didn't, but if he was sane he had to fly them. If he flew them he was crazy and didn't have to; but if he didn't want to he was sane and had to. Yossarian was moved very deeply by the absolute simplicity of this clause of Catch-22 and let out a respectful whistle. "That's some catch, that Catch-22," he observed. "It's the best there is," Doc Daneeka agreed.

June 14
Addresses to the Virginia Ratifying Convention (1788)
Context: No man has a greater regard for the military gentlemen than I have. I admire their intrepidity, perseverance, and valour. But when once a standing army is established, in any country, the people lose their liberty. When against a regular and disciplined army, yeomanry are the only defence — yeomanry, unskillful & unarmed, what chance is there for preserving freedom? Give me leave to recur to the page of history, to warn you of your present danger. Recollect the history of most nations of the world. What havock, desolation, and destruction, have been perpetrated by standing armies? An instance within the memory of some of this house, — will shew us how our militia may be destroyed. Forty years ago, when the resolution of enslaving America was formed in Great Britain, the British parliament was advised by an artful man, [Sir William Keith] who was governor of Pennsylvania, to disarm the people. That it was the best and most effectual way to enslave them. But that they should not do it openly; but to weaken them and let them sink gradually, by totally difusing and neglecting the militia. [Here MR. MASON quoted sundry passages to this effect. ] This was a most iniquitous project. Why should we not provide against the danger of having our militia, our real and natural strength, destroyed?

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game
Context: Considering that the square game is only one of the five or ten varieties of the game of marbles, it is almost alarming in face of the complexity of rules and procedure in the square game, to think of what a child of twelve has to store away in his memory. These rules, with their overlapping and their exceptions, are at least as complex as the current rules of spelling. It is somewhat humiliating, in this connection, to see how heavily traditional education sets about the task of making spelling enter into brains that assimilate with such ease the mnemonic contents of the game of marbles. But then, memory is dependent upon activity, and a real activity presupposes interest.

Source: The Confidence-Man: His Masquerade (1857), Ch. 45
Context: I cannot tell you how thankful I am for your reminding me about the apocrypha here. For the moment, its being such escaped me. Fact is, when all is bound up together, it's sometimes confusing. The uncanonical part should be bound distinct. And, now that I think of it, how well did those learned doctors who rejected for us this whole book of Sirach. I never read anything so calculated to destroy man's confidence in man. This son of Sirach even says — I saw it but just now: 'Take heed of thy friends'; not, observe, thy seeming friends, thy hypocritical friends, thy false friends, but thy friends, thy real friends — that is to say, not the truest friend in the world is to be implicitly trusted. Can Rochefoucault equal that? I should not wonder if his view of human nature, like Machiavelli's, was taken from this Son of Sirach. And to call it wisdom — the Wisdom of the Son of Sirach! Wisdom, indeed! What an ugly thing wisdom must be! Give me the folly that dimples the cheek, say I, rather than the wisdom that curdles the blood. But no, no; it ain't wisdom; it's apocrypha, as you say, sir. For how can that be trustworthy that teaches distrust?

Speech at the Chamber of Commerce, New York City, New York (2 January 1896)
Context: What is the rule of honor to be observed by a power so strongly and so advantageously situated as this Republic is? Of course I do not expect it meekly to pocket real insults if they should be offered to it. But, surely, it should not, as our boyish jingoes wish it to do, swagger about among the nations of the world, with a chip on its shoulder, shaking its fist in everybody's face. Of course, it should not tamely submit to real encroachments upon its rights. But, surely, it should not, whenever its own notions of right or interest collide with the notions of others, fall into hysterics and act as if it really feared for its own security and its very independence.
As a true gentleman, conscious of his strength and his dignity, it should be slow to take offense. In its dealings with other nations it should have scrupulous regard, not only for their rights, but also for their self-respect. With all its latent resources for war, it should be the great peace power of the world. It should never forget what a proud privilege and what an inestimable blessing it is not to need and not to have big armies or navies to support. It should seek to influence mankind, not by heavy artillery, but by good example and wise counsel. It should see its highest glory, not in battles won, but in wars prevented. It should be so invariably just and fair, so trustworthy, so good tempered, so conciliatory, that other nations would instinctively turn to it as their mutual friend and the natural adjuster of their differences, thus making it the greatest preserver of the world's peace.
This is not a mere idealistic fancy. It is the natural position of this great republic among the nations of the earth. It is its noblest vocation, and it will be a glorious day for the United States when the good sense and the self-respect of the American people see in this their "manifest destiny." It all rests upon peace. Is not this peace with honor? There has, of late, been much loose speech about "Americanism." Is not this good Americanism? It is surely today the Americanism of those who love their country most. And I fervently hope that it will be and ever remain the Americanism of our children and our children's children.

"Somebody Is Waiting For Me"
Beautiful Creature (2000)
Context: I never needed this
I never needed anyone
I meant every word that I said
It's true
I wasn't talking to you And I'm sorry that I must go so soon
Please forgive me for finding something real and pure and trueSomebody is waiting for me

"The Unnecessary Depression".
Context: All real libertarians are dedicated to the eventual elimination of all taxes. That's one way you can tell them from the fakes. If anyone asks what government will run on, tell them it's not our problem. If they can create a 'government' that doesn't initiate force and steal from us, that doesn't break things and kill people in the enforcement of the will of parasites, that doesn't subsist by beating individuals up and killing them, they're welcome to try. Just leave us out of it altogether.

The trial of Charles B. Reynolds for blasphemy (1887)
Context: I have given you my definition of blasphemy, and now the question arises, what is worship? Who is a worshiper? What is prayer? What is real religion? Let me answer these questions.
Good, honest, faithful work, is worship. The man who ploughs the fields and fells the forests; the man who works in mines, the man who battles with the winds and waves out on the wide sea, controlling the commerce of the world; these men are worshipers. The man who goes into the forest, leading his wife by the hand, who builds him a cabin, who makes a home in the wilderness, who helps to people and civilize and cultivate a continent, is a worshiper.
Labor is the only prayer that Nature answers; it is the only prayer that deserves an answer, — good, honest, noble work. A woman whose husband has gone down to the gutter, gone down to degradation and filth; the woman who follows him and lifts him out of the mire and presses him to her noble heart, until he becomes a man once more, this woman is a worshiper. Her act is worship.
The poor man and the poor woman who work night and day, in order that they may give education to their children, so that they may have a better life than their father and mother had; the parents who deny themselves the comforts of life, that they may lay up something to help their children to a higher place -- they are worshipers; and the children who, after they reap the benefit of this worship, become ashamed of their parents, are blasphemers.
The man who sits by the bed of his invalid wife, -- a wife prematurely old and gray, -- the husband who sits by her bed and holds her thin, wan hand in his as lovingly, and kisses it as rapturously, as passionately, as when it was dimpled, -- that is worship; that man is a worshiper; that is real religion.

System of Transcendental Philosophy (1800)
Context: How both the objective world accommodates to presentations in us, and presentations in us to the objective world, is unintelligible unless between the two worlds, the ideal and the real, there exists a pre-determined harmony. But this latter is itself unthinkable unless the activity, whereby the objective world, is produced, is at bottom identical with that which expresses itself in volition, and vice versa.

Republican Party Reptile (1987)

Speech to the Canadian Club in Toronto (6 August 1927), quoted in Our Inheritance (London: Hodder and Stoughton, 1938), p. 79.
1927
Context: I may confess to men here, of a stock so largely English, that our English intelligence is sometimes apt to be despised by nations that think they are quicker-witted than we are. Our most valuable real estate is our character&mdash; its steadiness, its reliability, its personal integrity, its capacity for toleration and for a quiet, humorous boredom with things. The general strike in England, which was not without its alarming aspects, illustrated all these qualities in our people.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 185 -->
Context: To perceive is to construct intellectually, and if the child draws things as he conceives them, it is certainly because he cannot perceive them without conceiving them. But to give up gradually the spurious absolutes situated away and apart from the context of relations that has been built up during experience itself is the work of a superior kind of rationality. When the child comes to draw things as he sees them, it will be precisely because he has given up taking isolated objects in and for themselves and has begun to construct real systems of relations which take account of the true perspective in which things are connected.

" Simulating Physics with Computers http://www.cs.berkeley.edu/~christos/classics/Feynman.pdf", International Journal of Theoretical Physics, volume 21, 1982, p. 467-488, at p. 471
Context: We always have had … a great deal of difficulty in understanding the world view that quantum mechanics represents. At least I do, because I'm an old enough man that I haven't got to the point that this stuff is obvious to me. Okay, I still get nervous with it. And therefore, some of the younger students … you know how it always is, every new idea, it takes a generation or two until it becomes obvious that there's no real problem. It has not yet become obvious to me that there's no real problem. I cannot define the real problem, therefore I suspect there's no real problem, but I'm not sure there's no real problem.

Space (1912)
Context: This crowded world of Space was perfectly real to him. How he had got to it I do not know. Perhaps his mind, dwelling constantly on the problem, had unsealed some atrophied cell and restored the old instinct. Anyhow, he was living his daily life with a foot in each world.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism, § 1 : The Method <!-- p. 116 -->
Ch. 2 : Adult Constraint and Moral Realism p. 132 -->
Context: In real life the child is in the presence, not of isolated acts, but of personalities that attract or repel him as a global whole. He grasps people's intentions by direct intuition and cannot therefore abstract from them. He allows, more or less justly, for aggravating and attenuating circumstances. This is why the stories told by the children themselves often give rise to different evaluations from those suggested by the experimenter's stories.

Source: The Anarchist Cookbook (1971), Chapter Two: "Electronics, Sabotage, and Surveillance", p. 62.
Context: I detest symbolic protest, as it is an outcry of weak, middle-of-the-road, liberal eunuchs. If an individual feels strongly enough about something to do something about it, then he shouldn't prostitute himself by doing something symbolic. He should get out and do something real.

1810s, What do we mean by the American Revolution? (1818)
Context: The American Revolution was not a common event. Its effects and consequences have already been awful over a great part of the globe. And when and where are they to cease?
But what do we mean by the American Revolution? Do we mean the American war? The Revolution was effected before the war commenced. The Revolution was in the minds and hearts of the people; a change in their religious sentiments of their duties and obligations. … This radical change in the principles, opinions, sentiments, and affections of the people, was the real American Revolution.

The summary of the Joy In The Merely Real sequence (October 2009) http://wiki.lesswrong.com/wiki/Joy_in_the_Merely_Real
Context: If dragons were common, and you could look at one in the zoo — but zebras were a rare legendary creature that had finally been decided to be mythical — then there's a certain sort of person who would ignore dragons, who would never bother to look at dragons, and chase after rumors of zebras. The grass is always greener on the other side of reality. Which is rather setting ourselves up for eternal disappointment, eh? If we cannot take joy in the merely real, our lives shall be empty indeed.

Free Culture (2004)
Context: It is valuable copyrights that are responsible for terms being extended. Mickey Mouse and "Rhapsody in Blue." These works are too valuable for copyright owners to ignore. But the real harm to our society from copyright extensions is not that Mickey Mouse remains Disney's. Forget Mickey Mouse. Forget Robert Frost. Forget all the works from the 1920s and 1930s that have continuing commercial value. The real harm of term extension comes not from these famous works. The real harm is to the works that are not famous, not commercially exploited, and no longer available as a result.

Source: The Historian (2005), Ch. 5
Context: In the Year of Our Lord 1456 Drakula did many terrible and curious things. When he was appointed Lord in Wallachia, he had all the young boys burned who came to his land to learn the language, four hundred of them. He had a large family impaled and many of his people buried naked up to the navel and shot at. Some he had roasted and then flayed.
There was a footnote, too, at the bottom of the first page. The typeface of the note was so fine that I almost missed it. Looking more closely, I realized it was a commentary on the word impaled. Vlad Tepes, it claimed, had learned this form of torture from the Ottomans. Impalement of the sort he practiced involved the penetration of the body with a sharpened wooden stake, usually through the anus or genitals upward, so that the stake sometimes emerged through the mouth and sometimes through the head.
I tried for a minute not to see these words; then I tried for several minutes to forget them, with the book shut.
The thing that most haunted me that day, however, as I closed my notebook and put my coat on to go home, was not my ghostly image of Dracula, or the description of impalement, but the fact that these things had — apparently — actually occurred. If I listened too closely, I thought, I would hear the screams of the boys, of the “large family” dying together. For all his attention to my historical education, my father had neglected to tell me this: history’s terrible moments were real. I understand now, decades later, that he could never have told me. Only history itself can convince you of such a truth. And once you’ve seen that truth — really seen it — you can’t look away.

Context: It was very dispiriting because a lot of things needed to be done. One of the things that happened was, if you had a good rank-and-file activist in a trade union situation, they would make them an offer to become part of the staff—at which point the person was totally lost to the campaign where they were a catalyst and became part of an apparatus that was basically going nowhere. The odd thing is, despite The Permanent Revolution being on the bookshelves, they would explain everything by going back and finding a quote from Trotsky or from Lenin in order to explain things, as opposed to explaining how things were in the real world.... They were basically just living in their own universe as opposed to making real life connections.

Source: The State — Its Historic Role (1897), I
Context: The Roman Empire was a State in the real sense of the word. To this day it remains the legist's ideal. Its organs covered a vast domain with a tight network. Everything gravitated towards Rome: economic and military life, wealth, education, nay, even religion. From Rome came the laws, the magistrates, the legions to defend the territory, the prefects and the gods, The whole life of the Empire went back to the Senate — later to the Caesar, the all powerful, omniscient, god of the Empire. Every province, every district had its Capitol in miniature, its small portion of Roman sovereignty to govern every aspect of daily life. A single law, that imposed by Rome, dominated that Empire which did not represent a confederation of fellow citizens but was simply a herd of subjects.
Even now, the legist and the authoritarian still admire the unity of that Empire, the unitarian spirit of its laws and, as they put it, the beauty and harmony of that organization.
But the disintegration from within, hastened by the barbarian invasion; the extinction of local life, which could no longer resist the attacks from outside on the one hand nor the canker spreading from the centre on the other; the domination by the rich who had appropriated the land to themselves and the misery of those who cultivated it — all these causes reduced the Empire to a shambles, and on these ruins a new civilization developed which is now ours.

Joint Interview with The Times and Daily Mail (2009)
Context: OK, I’m not against that [spending £100m]. If you have the money and you find the one player who can make you win and make the difference, no matter how expensive he is you should do it. But there are not many players in the world who will make a real difference.

The Ethics of Belief (1877), The Duty of Inquiry
Context: No man holding a strong belief on one side of a question, or even wishing to hold a belief on one side, can investigate it with such fairness and completeness as if he were really in doubt and unbiased; so that the existence of a belief not founded on fair inquiry unfits a man for the performance of this necessary duty.
Nor is it that truly a belief at all which has not some influence upon the actions of him who holds it. He who truly believes that which prompts him to an action has looked upon the action to lust after it, he has committed it already in his heart. If a belief is not realized immediately in open deeds, it is stored up for the guidance of the future. It goes to make a part of that aggregate of beliefs which is the link between sensation and action at every moment of all our lives, and which is so organized and compacted together that no part of it can be isolated from the rest, but every new addition modifies the structure of the whole. No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may someday explode into overt action, and leave its stamp upon our character for ever.

Part I, Essay 12: Of Civil Liberty
Essays, Moral, Political, and Literary (1741-2; 1748)
Context: Avarice, the spur of industry, is so obstinate a passion, and works its way through so many real dangers and difficulties, that it is not likely to be scared by an imaginary danger, which is so small, that it scarcely admits of calculation. Commerce, therefore, in my opinion, is apt to decay in absolute governments, not because it is there less secure, but because it is less honourable.

The Socialist Party and the Working Class (1904)
Context: There has never been a free people, a civilized nation, a real republic on this earth. Human society has always consisted of masters and slaves, and the slaves have always been and are today, the foundation stones of the social fabric.
Wage-labor is but a name; wage-slavery is the fact.

Source: The Wind in the Willows (1908), Ch. 7
Context: But what do the words mean?' asked the wondering Mole.
'That I do not know,' said the Rat simply. 'I passed them on to you as they reached me. Ah! now they return again, and this time full and clear! This time, at last, it is the real, the unmistakable thing, simple — passionate — perfect —

As quoted in "Interview: Morten Tyldum, Graham Moore of The Imitation Game" by PatrickMcD at Hollywood Chicago (11 December 2014)
Context: What is amazing about the story is that the most fantastic things that occur, that people most don't believe, are absolutely true — like the Soviet mole that they allowed to operate within British war intelligence — that was all true. … We condensed the timeline, essentially. The process of breaking the code was enormously complicated in real life. So one of things we wanted to do was open up Turing's story to the audience and make a film about these complicated topics, but at the same time create a narrative that the audience understands, without insulting their intelligence. But the on a broad conceptual level, everything is true.

1960s, The Quest for Peace and Justice (1964)
Context: Here and there an individual or group dares to love, and rises to the majestic heights of moral maturity. So in a real sense this is a great time to be alive. Therefore, I am not yet discouraged about the future. Granted that the easygoing optimism of yesterday is impossible. Granted that those who pioneer in the struggle for peace and freedom will still face uncomfortable jail terms, painful threats of death; they will still be battered by the storms of persecution, leading them to the nagging feeling that they can no longer bear such a heavy burden, and the temptation of wanting to retreat to a more quiet and serene life. Granted that we face a world crisis which leaves us standing so often amid the surging murmur of life's restless sea. But every crisis has both its dangers and its opportunities. It can spell either salvation or doom. In a dark confused world the kingdom of God may yet reign in the hearts of men.

Scotland in the World Forum (February 4, 2008)
Context: I want Scotland to be a leader in international conflict resolution. I want to build on the tremendous sense of goodwill towards our nation across the globe. Real leadership is not just about winning conflict - it is about having a strategy to defuse it. Resolution of conflict is harder, more subtle, more difficult.

Source: Isaiah's Job (1936), III
Context: If a prophet were not too particular about making money out of his mission or getting a dubious sort of notoriety out of it, the foregoing considerations would lead one to say that serving the Remnant looks like a good job. An assignment that you can really put your back into, and do your best without thinking about results, is a real job; whereas serving the masses is at best only half a job, considering the inexorable conditions that the masses impose upon their servants. They ask you to give them what they want, they insist upon it, and will take nothing else; and following their whims, their irrational changes of fancy, their hot and cold fits, is a tedious business, to say nothing of the fact that what they want at any time makes very little call on one’s resources of prophesy. The Remnant, on the other hand, want only the best you have, whatever that may be. Give them that, and they are satisfied; you have nothing more to worry about.

Source: A Gift From Earth (1968), Ch. 12 : The Slowboat
Context: He was sick of having to be afraid. It was a situation to drive a man right out of his skull. If he stopped being afraid, even for an instant, he could be killed! But now, at least for the moment, he could stop listening for footsteps, stop trying to look in all directions at once. A sonic stunner was a surer bet than a hypothetical, undependable psi power. It was real, cold and hard in his hand.

Source: The Wealth of Nations (1776), Book I, Chapter V.
Context: Every man is rich or poor according to the degree in which he can afford to enjoy the necessaries, conveniences, and amusements of human life. But after the division of labour has once thoroughly taken place, it is but a very small part of these with which a man's own labour can supply him. The far greater part of them he must derive from the labour of other people, and he must be rich or poor according to the quantity of that labour which he can command, or which he can afford to purchase. The value of any commodity, therefore, to the person who possesses it, and who means not to use or consume it himself, but to exchange it for other commodities, is equal to the quantity of labour which it enables him to purchase or command. Labour, therefore, is the real measure of the exchangeable value of all commodities.

Letter http://eText.Lib.Virginia.edu/etcbin/toccer-new2?id=JefLett.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=136&division=div1 to Dr. Joseph Priestley (21 March 1801); published in The Life of Thomas Jefferson (1871) by Henry Stephens Randall, Vol. 2, p. 644; this seems to be the source of a misleading abbreviation: "[Christianity is] the most … perverted system that ever shone on man".
1800s, First Presidential Administration (1801&ndash;1805)
Context: Yours is one of the few lives precious to mankind, and for the continuance of which every thinking man is solicitous. Bigots may be an exception. What an effort, my dear sir, of bigotry in politics and religion have we gone through! The barbarians really flattered themselves they should be able to bring back the times of Vandalism, when ignorance put everything into the hands of power and priestcraft. All advances in science were proscribed as innovations. They pretended to praise and encourage education, but it was to be the education of our ancestors. We were to look backwards, not forwards, for improvement … This was the real ground of all the attacks on you. Those who live by mystery & charlatanerie, fearing you would render them useless by simplifying the Christian philosophy — the most sublime and benevolent, but most perverted system that ever shone on man — endeavored to crush your well-earned & well-deserved fame.

1930s, Speech to the Democratic National Convention (1936)
Context: For too many of us the political equality we once had won was meaningless in the face of economic inequality. A small group had concentrated into their own hands an almost complete control over other people's property, other people's money, other people's labor — other people's lives. For too many of us life was no longer free; liberty no longer real; men could no longer follow the pursuit of happiness.
Against economic tyranny such as this, the American citizen could appeal only to the organized power of government. The collapse of 1929 showed up the despotism for what it was. The election of 1932 was the people's mandate to end it. Under that mandate it is being ended.

Man and Language (1966)
Context: The more language is a living operation, the less we are aware of it. Thus it follows that from the forgetfulness of language that its real being consists in what is said in it. What is said in it constitutes the common world in which we live. … The real being of language is that into which we are taken up when we hear it — what is said.

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.

Speech to the Jersey City Chamber of Commerce (12 January 1938), as quoted in The Last Three Miles : Politics, Murder, and the Construction of America's First Superhighway (2007) by Steven Hart, p. 137.
Context: As long as I am mayor of this city the great industries are secure. We hear about constitutional rights, free speech and the free press. Every time I hear these words I say to myself, "That man is a Red, that man is a Communist." You never hear a real American talk like that.

1960s, How Long, Not Long (1965)
Context: Our whole campaign in Alabama has been centered around the right to vote. In focusing the attention of the nation and the world today on the flagrant denial of the right to vote, we are exposing the very origin, the root cause, of racial segregation in the Southland. Racial segregation as a way of life did not come about as a natural result of hatred between the races immediately after the Civil War. There were no laws segregating the races then. And as the noted historian, C. Vann Woodward, in his book, The Strange Career of Jim Crow, clearly points out, the segregation of the races was really a political stratagem employed by the emerging Bourbon interests in the South to keep the southern masses divided and southern labor the cheapest in the land. You see, it was a simple thing to keep the poor white masses working for near-starvation wages in the years that followed the Civil War. Why, if the poor white plantation or mill worker became dissatisfied with his low wages, the plantation or mill owner would merely threaten to fire him and hire former Negro slaves and pay him even less. Thus, the southern wage level was kept almost unbearably low. Toward the end of the Reconstruction era, something very significant happened. That is what was known as the Populist Movement. The leaders of this movement began awakening the poor white masses and the former Negro slaves to the fact that they were being fleeced by the emerging Bourbon interests. Not only that, but they began uniting the Negro and white masses into a voting bloc that threatened to drive the Bourbon interests from the command posts of political power in the South. To meet this threat, the southern aristocracy began immediately to engineer this development of a segregated society. I want you to follow me through here because this is very important to see the roots of racism and the denial of the right to vote. Through their control of mass media, they revised the doctrine of white supremacy. They saturated the thinking of the poor white masses with it, thus clouding their minds to the real issue involved in the Populist Movement. They then directed the placement on the books of the South of laws that made it a crime for Negroes and whites to come together as equals at any level. And that did it. That crippled and eventually destroyed the Populist Movement of the nineteenth century.

"I advocate the same foreign policy the Founding Fathers would", open letter to the Union Leader http://www.unionleader.com/article.aspx?articleId=cc287b0f-941c-4b07-88e9-9e992810f700,Union Leader (2007)
2000s, 2006-2009
Context: It is not we non-interventionists who are isolationists. The real isolationists are those who impose sanctions and embargoes on countries and peoples across the globe because they disagree with the internal and foreign policies of their leaders. The real isolationists are those who choose to use force overseas to promote democracy, rather than seek change through diplomacy, engagement, and by setting a positive example.

"Myth and Archetype in Science Fiction" (1976)
Context: True myth may serve for thousands of years as an inexhaustible source of intellectual speculation, religious joy, ethical inquiry, and artistic renewal. The real mystery is not destroyed by reason. The fake one is. You look at it and it vanishes. You look at the Blond Hero — really look — and he turns into a gerbil. But you look at Apollo, and he looks back at you. The poet Rilke looked at a statue of Apollo about fifty years ago, and Apollo spoke to him. “You must change your life,” he said. When true myth rises into consciousness, that is always its message. You must change your life.

On how he would recommend Colbert Report guests approach interviews, on A Conversation with Stephen Colbert (1 December 2006).
Context: Answer honestly... Disabuse me of my ignorance. Don’t let me get away with anything. Don’t try to play my game. Be real. Be passionate. Hold your ideas. Give me resistance. Give me traction I can work against. The friction between reality, or the truly held concerns of the person, and the farcical concerns that I have, or my need to seem important, as opposed to actually understanding what’s true... Where those two things meet is where the comedy happens. So be real. That's the best thing you can do. And call me on my bullshit.

Source: Confessions of a Philosopher (1997), p. 157
Context: As Voltaire once remarked, "It is the privilege of the real genius, especially one who opens up a new path, to make great mistakes with impunity." The Copernican revolution brought about by Kant was, I think, the most important single turning point in the history of philosophy. For that reason there has been, ever since, a watershed in understanding between those who have taken his work on board and those who have not. For a good many of the problems he uncovered, the solutions he put forward have not stood the test of time, but his uncovering of the problems remains the most illuminating thing a philosopher has ever done. Because of the fundamental character of these problems, and because Kant did not solve them, confronting them has been the most important challenge to philosophy ever since.

Quoted in letter (in Nepali) sent to his brother PM Bam Bahadur Kunwar. English translations retrieved from http://www.dipeshrisal.com/dibya-upadesh-of-sorts/
Context: If you want to earn good name, you must go of greed and comparison. If you see idle men in need of help, don't make them pay court to you, rather get some work out of them. If it will please the masses, don't hesitate to kill even your own son. Forget about jealousy and anger, forget about wealth, and make moves that please largest section of population. Don't hesitate to add good men to your inner council: given them status, but don't chase after status yourself. Make your countrymen, as well as foreigners, believe that you mete out justice fairly, and that you see everyone as family. If you have to lie in the course of politics, do it by deluding masses so that they remain happy. It will then be easy to remain Prime Minister. Otherwise, there will be trouble. If you do anything that makes people unhappy, you will face real danger real fast.

Mr. Tompkins in Wonderland. (1939) First lines
Context: It was a bank holiday, and Mr Tompkins, the little clerk of a big city bank, slept late and had a leisurely breakfast. Trying to plan his day, he first thought about going to some afternoon movie and, opening the morning paper, turned to the entertainment page. But none of the films looked attractive to him. He detested all this Hollywood stuff, with infinite romances between popular stars.
If only there were at least one film with some real adventure, something unusual and maybe even fantastic about it. But there was none. Unexpectedly, his eye fell on a little notice in the corner of the page. The local university was announcing a series of lectures on the problems of modern physics, and this afternoon's lecture was to be about Einstein's Theory of Relativity. Well, that might be something!

Why I Am an Agnostic (1896)
Context: The truth is that this belief in eternal pain has been the real persecutor.... It has darkened the lives of many millions. It made the cradle as terrible as the coffin. It enslaved nations and shed the blood of countless thousands. It sacrificed the wisest, the bravest and the best. It subverted the idea of justice, drove mercy from the heart, changed men to fiends and banished reason from the brain. Like a venomous serpent it crawls and coils and hisses in every orthodox creed. It makes man an eternal victim and God an eternal fiend. It is the one infinite horror. Every church in which it is taught is a public curse. Every preacher who teaches it is an enemy of mankind. Below this Christian dogma, savagery cannot go. It is the infinite of malice, hatred, and revenge. Nothing could add to the horror of hell, except the presence of its creator, God.

Source: Tolkien's The Lord of the Rings, p. 89
Context: But why,' (some ask), 'why, if you have a serious comment to make on the real life of men, must you do it by talking about a phantasmagoric never-never land of your own?' Because, I take it, one of the main things the author wants to say is that the real life of men is of that mythical and heroic quality. One can see the principle at work in his characterization. Much that in a realistic work would be done by 'character delineation' is here done simply by making the character an elf, a dwarf, or a hobbit. The imagined beings have their insides on the outside; they are visible souls. And Man as a whole, Man pitted against the universe, have we seen him at all till we see that he is like a hero in a fairy tale?

Generation of Greatness (1957)
Context: I believe there are two opposing theories of history, and you have to make your choice. Either you believe that this kind of individual greatness does exist and can be nurtured and developed, that such great individuals can be part of a cooperative community while they continue to be their happy, flourishing, contributing selves — or else you believe that there is some mystical, cyclical, overriding, predetermined, cultural law — a historic determinism.
The great contribution of science is to say that this second theory is nonsense. The great contribution of science is to demonstrate that a person can regard the world as chaos, but can find in himself a method of perceiving, within that chaos, small arrangements of order, that out of himself, and out of the order that previous scientists have generated, he can make things that are exciting and thrilling to make, that are deeply spiritual contributions to himself and to his friends. The scientist comes to the world and says, "I do not understand the divine source, but I know, in a way that I don't understand, that out of chaos I can make order, out of loneliness I can make friendship, out of ugliness I can make beauty."
I believe that men are born this way — that all men are born this way. I know that each of the undergraduates with whom I talked shares this belief. Each of these men felt secretly — it was his very special secret and his deepest secret — that he could be great.
But not many undergraduates come through our present educational system retaining this hope. Our young people, for the most part — unless they are geniuses — after a very short time in college give up any hope of being individually great. They plan, instead, to be good. They plan to be effective, They plan to do their job. They plan to take their healthy place in the community. We might say that today it takes a genius to come out great, and a great man, a merely great man, cannot survive. It has become our habit, therefore, to think that the age of greatness has passed, that the age of the great man is gone, that this is the day of group research, that this is the day of community progress. Yet the very essence of democracy is the absolute faith that while people must cooperate, the first function of democracy, its peculiar gift, is to develop each individual into everything that he might be. But I submit to you that when in each man the dream of personal greatness dies, democracy loses the real source of its future strength.

Flight, pp. 148
Native Son (1940)

Book I, ch. 6.
Discourses

Source: Crisis Management: A Model For Managers (1993), p. 77

AIDS and Its Metaphors, (1989), ch. 6, p. 149
Context: Authoritarian political ideologies have a vested interest in promoting fear, a sense of the imminence of takeover by aliens — and real diseases are useful material. Epidemic diseases usually elicit a call to ban the entry of foreigners, immigrants. And xenophobic propaganda has always depicted immigrants as bearers of disease (in the late nineteenth century: cholera, yellow fever, typhoid fever, tuberculosis). … Such is the extraordinary potency and efficacy of the plague metaphor: it allows a disease to be regarded both as something incurred by vulnerable "others" and as (potentially) everyone's disease.

The Stranger (1942)
Context: I don't know why, but something inside me snapped. I started yelling at the top of my lungs, and I insulted him and told him not to waste his prayers on me. I grabbed him by the collar of his cassock. I was pouring out on him everything that was in my heart, cries of anger and cries of joy.
He seemed so certain about everything, didn't he? And yet none of his certainties was worth one hair of a woman's head. He wasn't even sure he was alive, because he was living like a dead man. Whereas it looked as if I was the one who'd come up emptyhanded. But I was sure about me, about everything, surer than he could ever be, sure of my life and sure of the death I had waiting for me. Yes, that was all I had. But at least I had as much of a hold on it as it had on me. I had been right, I was still right, I was always right. I had lived my life one way and I could just as well have lived it another. I had done this and I hadn't done that. I hadn't done this thing but I had done another. And so? It was as if I had waited all this time for this moment and for the first light of this dawn to be vindicated. Nothing, nothing mattered, and I knew why. So did he. Throughout the whole absurd life I'd lived, a dark wind had been rising toward me from somewhere deep in my future, across years that were still to come, and as it passed, this wind leveled whatever was offered to me at the time, in years no more real than the ones I was living. What did other people's deaths or a mother's love matter to me; what did his God or the lives people choose or the fate they think they elect matter to me when we're all elected by the same fate, me and billions of privileged people like him who also called themselves my brothers? Couldn't he see, couldn't he see that? Everybody was privileged. There were only privileged people. The others would all be condemned one day. And he would be condemned, too. <!-- translated by Matthew Ward