Quotes about relation

page 27

Treatise on Demonstration of Problems of Algebra (1070).
Context: By the help of God and with His precious assistance, I say that Algebra is a scientific art. The objects with which it deals are absolute numbers and measurable quantities which, though themselves unknown, are related to "things" which are known, whereby the determination of the unknown quantities is possible. Such a thing is either a quantity or a unique relation, which is only determined by careful examination. What one searches for in the algebraic art are the relations which lead from the known to the unknown, to discover which is the object of Algebra as stated above. The perfection of this art consists in knowledge of the scientific method by which one determines numerical and geometric unknowns.

Teaching as a Subversive Activity (1969)
Context: We have framed... some questions which in our judgement, are responsive to the actual and immediate as against the fancied and future needs of learners in the world as it is (not as it was). … There seemed to be little doubt that, from the point of view of the students, these questions made much more sense than the ones they usually have to memorize the right answers to in school. Contrary to conventional school practice, what that means is that we want to elicit from the students the meanings that they have already stored up so that they may subject these meanings to a testing and verifying, reordering and reclassifying, modifying and extending process. In this process the student is not a passive "recipient"; he becomes an active producer of knowledge. The word "educate" is closely related to the word "educe." In the oldest pedagogic sense of the term, this meant a drawing out of a person something potential or latent. We can after all, learn only in relation to what we already know. Again, contrary to common misconceptions, this means that, if we don't know very much, our capability for learning is not very great. This idea — virtually by itself — requires a major revision in most of the metaphors that shape school policies and procedures.

Aylmer Maude, The Life of Tolstoy—Later Years http://books.google.com/books?id=Vmyf7V7D3xQC& (1911) p. 282
p. 62
Why We Fail as Christians (1919)
Context: Both inside and outside their colonies, the Tolstoyans proved rather a source of amusement to others than an inspiration and a light, and those who scoffed at Tolstoy's followers greatly enjoyed relating stories of their inconsistencies...."I remember," writes Maude, "how much amusement was caused by the conduct of one of his closest followers... who ceased to use money, but allowed his wife to sign his cheques and his secretary to accompany him to the station to buy him railway tickets."

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 186 -->
Context: The relations between parents and children are certainly not only those of constraint. There is spontaneous mutual affection, which from the first prompts the child to acts of generosity and even of self-sacrifice, to very touching demonstrations which are in no way prescribed. And here no doubt is the starting point for that morality of good which we shall see developing alongside of the morality of right or duty, and which in some persons completely replaces it.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 73

Letter to William Short (4 August 1820) http://www.stephenjaygould.org/ctrl/jefferson_jesus.html on his reason for composing a Syllabus of an Estimate of the Merit of the Doctrines of Jesus and referring to Jesus’ biographers, the Gospel writers. Published in Thomas Jefferson: Writings, Merrill D. Peterson, ed., New York: Library of America, 1994, pp. 1435–1440
1820s
Context: My aim in that was, to justify the character of Jesus against the fictions of his pseudo-followers, which have exposed him to the inference of being an impostor. For if we could believe that he really countenanced the follies, the falsehoods and the charlatanisms which his biographers father on him, and admit the misconstructions, interpolations and theorizations of the fathers of the early, and fanatics of the latter ages, the conclusion would be irresistible by every sound mind, that he was an impostor. I give no credit to their falsifications of his actions and doctrines, and to rescue his character, the postulate in my letter asked only what is granted in reading every other historian. … I say, that this free exercise of reason is all I ask for the vindication of the character of Jesus. We find in the writings of his biographers matter of two distinct descriptions. First, a groundwork of vulgar ignorance, of things impossible, of superstitions, fanaticisms and fabrications. Intermixed with these, again, are sublime ideas of the Supreme Being, aphorisms and precepts of the purest morality and benevolence, sanctioned by a life of humility, innocence and simplicity of manners, neglect of riches, absence of worldly ambition and honors, with an eloquence and persuasiveness which have not been surpassed. These could not be inventions of the groveling authors who relate them. They are far beyond the powers of their feeble minds. They shew that there was a character, the subject of their history, whose splendid conceptions were above all suspicion of being interpolations from their hands. Can we be at a loss in separating such materials, and ascribing each to its genuine author? The difference is obvious to the eye and to the understanding, and we may read as we run to each his part; and I will venture to affirm, that he who, as I have done, will undertake to winnow this grain from its chaff, will find it not to require a moment's consideration. The parts fall asunder of themselves, as would those of an image of metal and clay. … There are, I acknowledge, passages not free from objection, which we may, with probability, ascribe to Jesus himself; but claiming indulgence from the circumstances under which he acted. His object was the reformation of some articles in the religion of the Jews, as taught by Moses. That sect had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust. Jesus, taking for his type the best qualities of the human head and heart, wisdom, justice, goodness, and adding to them power, ascribed all of these, but in infinite perfection, to the Supreme Being, and formed him really worthy of their adoration. Moses had either not believed in a future state of existence, or had not thought it essential to be explicitly taught to his people. Jesus inculcated that doctrine with emphasis and precision. Moses had bound the Jews to many idle ceremonies, mummeries and observances, of no effect towards producing the social utilities which constitute the essence of virtue; Jesus exposed their futility and insignificance. The one instilled into his people the most anti-social spirit towards other nations; the other preached philanthropy and universal charity and benevolence. The office of reformer of the superstitions of a nation, is ever dangerous. Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law. He was justifiable, therefore, in avoiding these by evasions, by sophisms, by misconstructions and misapplications of scraps of the prophets, and in defending himself with these their own weapons, as sufficient, ad homines, at least. That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore. But that he might conscientiously believe himself inspired from above, is very possible.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 111

Ends and Means (1937)

Official blog at williamgibsonbooks.com (31 October 2004) http://www.williamgibsonbooks.com/blog/2004_10_01_archive.asp
Context: There is always a point at which the terrorist ceases to manipulate the media gestalt. A point at which the violence may well escalate, but beyond which the terrorist has become symptomatic of the media gestalt itself. Terrorism as we ordinarily understand it is innately media-related.

Groundwork of the Metaphysics of Morals (1785)
Context: Morality is thus the relation of actions to the autonomy of the will, that is, to a possible giving of universal law through its maxims. An action that can coexist with the autonomy of the will is permitted; one that does not accord with it is forbidden. A will whose maxims necessarily harmonize with the laws of autonomy is a holy, absolutely good will. The dependence upon the principle of autonomy of a will that is not absolutely good (moral necessitation) is obligation. This, accordingly, cannot be attributed to a holy being. The objective of an action from obligation is called duty.

98
Golden Sayings of Epictetus

Bk. VII, l. 801-808.
Aurora Leigh http://digital.library.upenn.edu/women/barrett/aurora/aurora.html (1857)
Context: Man, the two-fold creature, apprehends
The two-fold manner, in and outwardly,
And nothing in the world comes single to him.
A mere itself, — cup, column, or candlestick,
All patterns of what shall be in the Mount;
The whole temporal show related royally,
And build up to eterne significance
Through the open arms of God.

Letter to the New Orleans Times (19 March 1867)
Context: The surrender of the Confederate armies in 1865 involved: 1. The surrender of the claim to the right of secession. 2. The surrender of the former political relations of the negro. 3. The surrender of the Southern Confederacy. These issues expired on the fields last occupied by the Confederate armies. There they should have been buried. The soldier prefers to have the sod that receives him when he falls cover his remains. The political questions of the war should have been buried upon the fields that marked their end.

What Will Get Us Ready (1944)
Context: There is very great need to have the unique aspect of spirit in man and its relation to the divine spirit in the universe freshly interpreted in a world that has become bogged down with material conceptions of life and the world.
There is very great need of a more vital grasp of the unique Person at the headwaters of our faith linked up with the Real Presence of the inward Christ who is the Life of our lives…

Source: Guide for the Perplexed (c. 1190), Part III, Ch.29
Context: You know from the repeated declarations in the Law that the principal purpose of the whole Law was the removal and utter destruction of idolatry, and all that is connected therewith, even its name, and everything that might lead to any such practices, e. g., acting as a consulter with familiar spirits, or as a wizard, passing children through the fire, divining, observing the clouds, enchanting, charming, or inquiring of the dead. The law prohibits us to imitate the heathen in any of these deeds, and a fortiori to adopt them entirely. It is distinctly said in the Law that everything which idolaters consider as service to their gods, and a means of approaching them, is rejected and despised by God... Thus all precepts cautioning against idolatry, or against that which is connected therewith, leads to it, or is related to it, are evidently useful.

Source: Lateral Thinking : Creativity Step by Step (1970), p. 6; First paragraph of the introduction.
Context: Lateral thinking is closely related to insight, creativity and humour. All four processes have the same basis. But whereas insight, creativity and humour can only be prayed for, lateral thinking is a more deliberate process. It is as definite a way of using the mind as logical thinking — but a very different way.

“The teaching of mathematics,” p. 71-72
On Science, Necessity, and the Love of God (1968)
Context: My purpose here is to denounce an idea which seems to be dangerous and false. … Revolutionary trade unionists and orthodox communists are at one in considering everything that is purely theoretical as bourgeois. … The culture of a socialist society would be a synthesis of theory and practice; but to synthesize is not the same as to confuse together; it is only contraries that can be synthesized. … Marx’s principal glory is to have rescued the study of societies not only from Utopianism but also and at the same time from empiricism. … Humanity cannot progress by importing into theoretical study the processes of blind routine and haphazard experiment by which production has so long been dominated. … The true relation between theory and application only appears when theoretical research has been purged of all empiricism.

pg. 361
Native Son (1940)

Nicomachus of Gerasa: Introduction to Arithmetic (1926)
Context: Since of quantity, one kind is viewed by itself, having no relation to anything else, as 'even,' 'odd,' 'perfect,' and the like, and the other is relative to something else, and is conceived of together with its relationship to another thing, like' double,', greater,' 'smaller,' 'half,' 'one and one-half times,' 'one and one-third times,' and so forth, it is clear that two scientific methods will lay hold of and deal with the whole investigation of quantity: arithmetic, [with] absolute quantity; and music, [with] relative quantity.<!--Book I, Chapter III, p.184

Source: Law and Authority (1886), II
Context: Relatively speaking, law is a product of modern times. For ages and ages mankind lived without any written law, even that graved in symbols upon the entrance stones of a temple. During that period, human relations were simply regulated by customs, habits, and usages, made sacred by constant repetition, and acquired by each person in childhood, exactly as he learned how to obtain his food by hunting, cattle-rearing, or agriculture.
All human societies have passed through this primitive phase, and to this day a large proportion of mankind have no written law. Every tribe has its own manners and customs; customary law, as the jurists say. It has social habits, and that suffices to maintain cordial relations between the inhabitants of the village, the members of the tribe or community. Even amongst ourselves — the "civilized" nations — when we leave large towns, and go into the country, we see that there the mutual relations of the inhabitants are still regulated according to ancient and generally accepted customs, and not according to the written law of the legislators.

1870s, Fifth State of the Union Address (1873)
Context: The proslavery and aristocratic party in Cuba is gradually arraigning itself in more and more open hostility and defiance of the home government, while it still maintains a political connection with the Republic in the peninsula; and although usurping and defying the authority of the home government whenever such usurpation or defiance tends in the direction of oppression or of the maintenance of abuses, it is still a power in Madrid, and is recognized by the Government. Thus an element more dangerous to continued colonial relations between Cuba and Spain than that which inspired the insurrection at Yara—an element opposed to granting any relief from misrule and abuse, with no aspirations after freedom, commanding no sympathies in generous breasts, aiming to rivet still stronger the shackles of slavery and oppression—has seized many of the emblems of power in Cuba, and, under professions of loyalty to the mother country, is exhausting the resources of the island, and is doing acts which are at variance with those principles of justice, of liberality, and of right which give nobility of character to a republic. In the interests of humanity, of civilization, and of progress, it is to be hoped that this evil influence may be soon averted.

The Education of Henry Adams (1907)
Context: As was sure, sooner or later, to happen, Adams one day met Charles Sumner on the street, and instantly stopped to greet him. As though eight years of broken ties were the natural course of friendship, Sumner at once, after an exclamation of surprise, dropped back into the relation of hero to the school boy. Adams enjoyed accepting it. He was then thirty years old and Sumner was fifty-seven; he had seen more of the world than Sumner ever dreamed of, and he felt a sort of amused curiosity to be treated once more as a child. At best, the renewal of broken relations is a nervous matter, and in this case it bristled with thorns.

Book II, 14
Adversus Jovinianum

X, 6
Meditations (c. 121–180 AD), Book X
Context: By remembering then that I am a part of such a whole, I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself, I shall do nothing unsocial, but I shall rather direct myself to the things which are of the same kind with myself, and I shall turn all my efforts to the common interest, and divert them from the contrary.

As quoted in his obituary, Daily Telegraph (4 November 2009) http://www.telegraph.co.uk/news/obituaries/science-obituaries/6496558/Claude-Levi-Strauss.html
Context: The idea behind structuralism is that there are things we may not know but we can learn how they are related to each other. This has been used by science since it existed and can be extended to a few other studies — linguistics and mythology — but certainly not to everything.
The great speculative structures are made to be broken. There is not one of them that can hope to last more than a few decades, or at most a century or two.

Today these basic points are disregarded and it is thought that committees and community councils piled high upon one another will do the work. The chief value of most of such organizations is in educating the native-born American; there is abundant evidence that the foreign-born adult is not greatly drawn to this country as a result of them.
What is Americanization? (1919)

Black Boy (1945)

17 U.S. (4 Wheaton) 316, 411-412
McCulloch v. Maryland (1819)
Context: In America, the powers of sovereignty are divided between the Government of the Union and those of the States. They are each sovereign with respect to the objects committed to it, and neither sovereign with respect to the objects committed to the other. We cannot comprehend that train of reasoning, which would maintain that the extent of power granted by the people is to be ascertained not by the nature and terms of the grant, but by its date. Some State Constitutions were formed before, some since, that of the United States. We cannot believe that their relation to each other is in any degree dependent upon this circumstance. Their respective powers must, we think, be precisely the same as if they had been formed at the same time. Had they been formed at the same time, and had the people conferred on the General Government the power contained in the Constitution, and on the States the whole residuum of power, would it have been asserted that the Government of the Union was not sovereign, with respect to those objects which were intrusted to it, in relation to which its laws were declared to be supreme? If this could not have been asserted, we cannot well comprehend the process of reasoning which maintains that a power appertaining to sovereignty cannot be connected with that vast portion of it which is granted to the General Government, so far as it is calculated to subserve the legitimate objects of that Government.

The Principles of Success in Literature (1865)
Context: An artist produces an effect in virtue of the distinctness with which he sees the objects he represents, seeing them not vaguely as in vanishing apparitions, but steadily, and in their most characteristic relations. To this Vision he adds artistic skill with which to make us see. He may have clear conceptions, yet fail to make them clear to us: in this case he has imagination, but is not an artist. Without clear Vision no skill can avail. Imperfect Vision necessitates imperfect representation; words take the place of ideas.

Small Houses: Their Economic Design and Construction (1922)
Context: Simplicity and Dignity are so nearly related that they may be considered together.... A quiet air of reserved power is characteristic of dignity, and that is best obtained by simple means and the absence of apparent effort. Simplicity is the mark of genius. The giant in art does his work easily, without straining and without affectation; his ways are direct and to the point.

Introduction
The Common Background of Greek and Hebrew Civilizations (1965 [1962])
Context: That both the Gilgamesh Epic and the Odyssey deal with the episodic wanderings of a hero, would not be sufficiently specific to establish a genuine relation between them. But when both epics begin with the declaration that the hero gained experience from his wide wanderings, and end with his homecoming, a relationship dimly appears.... when we note that whole episodes are in essential agreement, we are on firmer ground. For instance, both Gilgamesh and Odysseus reject a goddess's proposal for marriage; and each of the heroes interviews his dead companion in Hades.

Lectures on the History of History Vol 1 p. 17 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1
Context: The enquiry into the essential destiny of Reason as far as it is considered in reference to the World is identical with the question, what is the ultimate design of the World? And the expression implies that that design is destined to be realised! Two points of consideration suggest themselves: first, the import of this design its abstract definition; and secondly, its realization. It must be observed at the outset, that the phenomenon we investigate Universal History belongs to the realm of Spirit. The term “World" includes both physical and psychical Nature. Physical Nature also plays its part in the World's History, and attention will have to be paid to the fundamental natural relations thus involved. But Spirit, and the course of its development, is our substantial object. Our task does not require us to contemplate Nature as a Rational System in itself though in its own proper domain it proves itself such but simply in its relation to Spirit. On the stage on which we are observing it, Universal History Spirit displays itself in its most concrete reality. Notwithstanding this (or rather for the very purpose of comprehending the general principles which this, its form of concrete reality, embodies) we must premise some abstract characteristics of the nature of Spirit. Such an explanation, however, cannot be given here under any other form than that of bare assertion. The present is not the occasion for unfolding the idea of Spirit speculatively; for whatever has a place in an Introduction, must, as already observed, be taken as simply historical; something assumed as having been explained and proved elsewhere; or whose demonstration awaits the sequel of the Science of History itself.

Playboy interview (1996)
Context: We could have built a colony on the moon and moved on to Mars. We need something larger than ourselves — that's a real religious activity. That's what space travel can be — relating ourselves to the universe. … NASA is to blame — the entire government is to blame — and the end of the Cold War really pulled the plug, draining any passion that remained.

Rebirth and Destiny of Israel (1954), p. 419.
Context: We have rebelled against all controls and religions, all laws and judgments which the mighty sought to foist upon us. We kept to our dedication and our missions. By these will the State be judged, by the moral character it imparts to its citizens, by the human values determining its inner and outward relations, and by its fidelity, in thought and act, to the supreme behest: "and thou shalt love thy neighbor as thyself." Here is crystallized the eternal law of Judaism, and all the written ethics in the world can say no more. The State will be worthy of its name only if its systems, social and economic, political and legal, are based upon these imperishable words. They are more than a formal precept which can be construed as passive or negative: not to deprive, not to rob, not to oppress, not to hurt.

Source: The Subjection of Women (1869), Ch. 1
Context: I deny that anyone knows, or can know, the nature of the two sexes, as long as they have only been seen in their present relation to one another. If men had ever been found in society without women, or women without men, or if there had been a society of men and women in which the women were not under the control of the men, something might have been positively known about the mental and moral differences which may be inherent in the nature of each. What is now called the nature of women is an eminently artificial thing — the result of forced repression in some directions, unnatural stimulation in others.

Lecture II, "Circumscription of the Topic"
1900s, The Varieties of Religious Experience (1902)
Context: Religion, therefore, as I now ask you arbitrarily to take it, shall mean for us the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine. Since the relation may be either moral, physical, or ritual, it is evident that out of religion in the sense in which we take it, theologies, philosophies, and ecclesiastical organizations may secondarily grow.

Source: On the Origin of Species (1859), chapter III: "Struggle For Existence", page 61 http://darwin-online.org.uk/content/frameset?pageseq=76&itemID=F373&viewtype=image
Context: Owing to this struggle for life, any variation, however slight and from whatever cause proceeding, if it be in any degree profitable to an individual of any species, in its infinitely complex relations to other organic beings and to external nature, will tend to the preservation of that individual, and will generally be inherited by its offspring. The offspring, also, will thus have a better chance of surviving, for, of the many individuals of any species which are periodically born, but a small number can survive. I have called this principle, by which each slight variation, if useful, is preserved, by the term of Natural Selection, in order to mark its relation to man's power of selection.

The Architecture of Theories (1891)
Context: Three conceptions are perpetually turning up at every point in every theory of logic, and in the most rounded systems they occur in connection with one another. They are conceptions so very broad and consequently indefinite that they are hard to seize and may be easily overlooked. I call them the conceptions of First, Second, Third. First is the conception of being or existing independent of anything else. Second is the conception of being relative to, the conception of reaction with, something else. Third is the conception of mediation, whereby a first and second are brought into relation.

"The Holy Dimension", p. 335 - 336
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: There are many creeds but only one faith. Creeds may change, develop, and grow flat, while the substance of faith remains the same in all ages. The overgrowth of creed may bring about the disintegration of that substance. The proper relation is a minimum of creed and a maximum of faith.

Upon the Sovereign Sun (362)
Context: To explain, however, everything relating to the nature of this deity, is beyond the power of man, even though the god himself should grant him the ability to understand it: in a case where it seems, to me at least, impossible even mentally to conceive all its extent. And now that we have discussed so much, we must put as it were a seal upon this subject; and to stay a while and pass on to other points no less requiring examination. What then is this seal; and what comprises everything, as it were in a summary of the conception concerning the nature of the god? May He Himself inspire our understanding when we attempt briefly to explain the source out of which he proceeded; and what he is himself; and with what effects he fills the visible world. It must therefore be laid down that the sovereign Sun proceeded from the One God, — One out of the one Intelligible world; he is stationed in the middle of the Intelligible Powers, according to the strictest sense of "middle position;" bringing the last with the first into a union both harmonious and loving, and which fastens together the things that were divided: containing within himself the means of perfecting, of cementing together, of generative life, and of the uniform existence, and to the world of Sense, the author of all kinds of good; not merely adorning and cheering it with the radiance wherewith he himself illumines the same, but also by making subordinate to himself the existence of the Solar Angels; and containing within himself the unbegotten Cause of things begotten; and moreover, prior to this, the unfading, unchanging source of things eternal.
All, therefore, that was fitting to be said touching the nature of this deity (although very much has been passed over in silence) has now been stated at some length.

¶ 8 - 9.
An Humble, Earnest and Affectionate Address to the Clergy (1761)
Context: God could not make the creature to be great and glorious in itself; this is as impossible, as for God to create beings into a state of independence on himself. "The heavens," saith David, "declare the glory of God"; and no creature, any more than the heavens, can declare any other glory but that of God. And as well might it be said, that the firmament shows forth its own handiwork, as that a holy divine or heavenly creature shows forth its own natural power.
But now, if all that is divine, great, glorious, and happy, in the spirits, tempers, operations, and enjoyments of the creature, is only so much of the greatness, glory, majesty, and blessedness of God, dwelling in it, and giving forth various births of his own triune life, light, and love, in and through the manifold forms and capacities of the creature to receive them, then we may infallibly see the true ground and nature of all true religion, and when and how we may be said to fulfill all our religious duty to God. For the creature's true religion, is its rendering to God all that is God's, it is its true continual acknowledging all that which it is, and has, and enjoys, in and from God. This is the one true religion of all intelligent creatures, whether in heaven, or on earth; for as they all have but one and the same relation to God, so though ever so different in their several births, states or offices, they all have but one and the same true religion, or right behavior towards God. Now the one relation, which is the ground of all true religion, and is one and the same between God and all intelligent creatures, is this, it is a total unalterable dependence upon God, an immediate continual receiving of every kind, and degree of goodness, blessing and happiness, that ever was, or can be found in them, from God alone. The highest angel has nothing of its own that it can offer unto God, no more light, love, purity, perfection, and glorious hallelujahs, that spring from itself, or its own powers, than the poorest creature upon earth. Could the angel see a spark of wisdom, goodness, or excellence, as coming from, or belonging to itself, its place in heaven would be lost, as sure as Lucifer lost his. But they are ever abiding flames of pure love, always ascending up to and uniting with God, for this reason, because the wisdom, the power, the glory, the majesty, the love, and goodness of God alone, is all that they see, and feel, and know, either within or without themselves. Songs of praise to their heavenly Father are their ravishing delight, because they see, and know, and feel, that it is the breath and Spirit of their heavenly Father that sings and rejoices in them. Their adoration in spirit and in truth never ceases, because they never cease to acknowledge the ALL of God; the ALL of God in the whole creation. This is the one religion of heaven, and nothing else is the truth of religion on earth.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: Every process which arises from our physical being and is related to it, is an event which lies outside of our volition. Every social process, however, arises from human intentions and human goal setting and occurs within the limits of our volition. Consequently, it is not subject to the concept of natural necessity. … We are here stating no prejudiced opinion, but merely an established fact. Every result of human purposiveness is of indisputable importance for man's social existence, but we should stop regarding social processes as deterministic manifestations of a necessary course of events. Such a view can only lead to the most erroneous conclusions and contribute to a fatal confusion in our understanding of historical events.
It is doubtless the task of the historian to trace the inner connection of historical events and to make clear their causes and effects, but he must not forget that these connections are of a sort quite different from those of natural physical events and must therefore have quite a different valuation.

Source: Mathematical Thought from Ancient to Modern Times (1972), p. 177
Context: Closely related to the problem of the parallel postulate is the problem of whether physical space is infinite. Euclid assumes in Postulate 2 that a straight-line segment can be extended as far as necessary; he uses this fact, but only to find a larger finite length—for example in Book I, Propositions 11, 16, and 20. For these proofs Heron gave new proofs that avoided extending the lines, in order to meet the objection of anyone who would deny that the space was available for the extension.

Draft for a Statement of Human Obligation (1943)
Context: It is impossible to feel equal respect for things that are in fact unequal unless the respect is given to something that is identical in all of them. Men are unequal in all their relations with the things of this world, without exception. The only thing that is identical in all men is the presence of a link with the reality outside the world.
All human beings are absolutely identical in so far as they can be thought of as consisting of a centre, which is an unquenchable desire for good, surrounded by an accretion of psychical and bodily matter.

Book I, Ch. VI, pp. 53-55.
Physics

Glenn Gould Reader p5
Context: The trouble begins when we start to be so impressed by the strategies of our systematized thought that we forget that it does relate to an obverse, that it is hewn from negation, that it is but very small security against the void of negation which surrounds it. And when that happens, when we forget these things, all sorts of mechanical failures begin to disrupt the functions of the human personality. When people who practice an art like music become captives of those positive assumptions of system, when they forget to credit that happening against negation which system is, and when they become disrespectful of the immensity of negation compared to system — then they put themselves out of reach of that replenishment of invention upon which creative ideas depend, because invention is, in fact, a cautious dipping into the negation that lies outside system from a position firmly ensconced in system.

Introduction : The Reason for the Examination
A Perplexed Philosopher (1892)
Context: The respect for authority, the presumption in favor of those who have won intellectual reputation, is within reasonable limits, both prudent and becoming. But it should not be carried too far, and there are some things especially as to which it behooves us all to use our own judgment and to maintain free minds. For not only does the history of the world show that undue deference to authority has been the potent agency through which errors have been enthroned and superstitions perpetuated, but there are regions of thought in which the largest powers and the greatest acquirements cannot guard against aberrations or assure deeper insight. One may stand on a box and look over the heads of his fellows, but he no better sees the stars. The telescope and the microscope reveal depths which to the unassisted vision are closed. Yet not merely do they bring us no nearer to the cause of suns and animal-cula, but in looking through them the observer must shut his eyes to what lies about him. That intension is at the expense of extension is seen in the mental as in the physical sphere. A man of special learning may be a fool as to common relations. And that he who passes for an intellectual prince may be a moral pauper there are examples enough to show.

Nobel Address (1991)
Context: The new integrity of the world, in our view, can be built only on the principles of the freedom of choice and balance of interests. Every State, and now also a number of existing or emerging regional interstate groups, have their own interests. They are all equal and deserve respect.
We consider it dangerously outdated when suspicions are aroused by, for instance, improved Soviet-Chinese or Soviet-German, German-French, Soviet- US or US-Indian relations, etc. In our times, good relations benefit all. Any worsening of relations anywhere is a common loss.

Nobel lecture (1981)
Context: Cognitive introspective psychology and related cognitive science can no longer be ignored experimentally, or written off as "a science of epiphenomena", nor either as something that must, in principle, reduce eventually to neurophysiology. The events of inner experience, as emergent properties of brain processes, become themselves explanatory causal constructs in their own right, interacting at their own level with their own laws and dynamics. The whole world of inner experience (the world of the humanities) long rejected by 20th century scientific materialism, thus becomes recognized and included within the domain of science.

1960s, Family Planning - A Special and Urgent Concern (1966)
Context: For the Negro, therefore, intelligent guides of family planning are a profoundly important ingredient in his quest for security and a decent life. There are mountainous obstacles still separating Negroes from a normal existence. Yet one element in stabilizing his life would be an understanding of and easy access to the means to develop a family related in size to his community environment and to the income potential he can command. This is not to suggest that the Negro will solve all his problems through Planned Parenthood. His problems are far more complex, encompassing economic security, education, freedom from discrimination, decent housing and access to culture. Yet if family planning is sensible it can facilitate or at least not be an obstacle to the solution of the many profound problems that plague him.

The Paris Review interview (1984)
Context: I found ancestors, like Shakespeare, who said, in Macbeth, that the world is full of sound and fury, a tale told by an idiot, signifying nothing. Macbeth is a victim of fate. So is Oedipus. But what happens to them is not absurd in the eyes of destiny, because destiny, or fate, has its own norms, its own morality, its own laws, which cannot be flouted with impunity. Oedipus sleeps with his Mummy, kills his Daddy, and breaks the laws of fate. He must pay for it by suffering. It is tragic and absurd, but at the same time it’s reassuring and comforting, since the idea is that if we don’t break destiny’s laws, we should be all right. Not so with our characters. They have no metaphysics, no order, no law. They are miserable and they don’t know why. They are puppets, undone. In short, they represent modern man. Their situation is not tragic, since it has no relation to a higher order. Instead, it’s ridiculous, laughable, and derisory.

Stress, Neurodegeneration and Individual Differences (2001), Timecode 09:28

Source: Christianity and the Social Crisis (1907), Introduction, p.xiii

Source: Seraphita (1835), Ch. 3: Seraphita - Seraphitus.
Context: Science is the language of the Temporal world, Love is that of the Spiritual world. Thus man takes note of more than he is able to explain, while the Angelic Spirit sees and comprehends. Science depresses man; Love exalts the Angel. Science is still seeking, Love has found. Man judges Nature according to his own relations to her; the Angelic Spirit judges it in its relation to Heaven. In short, all things have a voice for the Spirit.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 60

Source: The Geller Phenomenon (1976), pp. 34-35
Context: The weakness of the attack lies in its lack of discrimination. It is possible that psychic surgery is a hoax, that plants cannot really read our minds, that Kirlian photography (photographing the "life-aura" of living creatures) may depend on some simple electrical phenomenon. But to lump all of these together as if they were all on the same level of improbability shows a certain lack of discernment. The same applies to the list of "hoaxes." Rhine's careful research into extrasensory perception at Duke University is generally conceded to be serious and sincere, even by people who think his test conditions were too loose. The famous fairy photographs are quite probably a hoax, but no one has ever produced an atom of proof either way, and until someone does, no one can be quite as confident as the editors of Time seem to be. And Ted Serios has never at any time been exposed as a fraud — although obviously he might be. We see here a phenomena that we shall encounter again in relation to Geller: that when a scientist or a "rationalist" sets himself up as the defender of reason, he often treats logic with a disrespect that makes one wonder what side he is on.

Torsten Manns interview <!-- pages 80-81 -->
Bergman on Bergman (1970)
Context: One of the strongest feelings I remember from my childhood is, precisely, of being humiliated; of being knocked about by words, acts, or situations.
Isn't it a fact that children are always feeling deeply humiliated in their relations with grown-ups and each other? I have a feeling children spend a good deal of their time humiliating one another. Our whole education is just one long humiliation, and it was even more so when I was a child. One of the wounds I've found hardest to bear in my adult life has been the fear of humiliation, and the sense of being humiliated... Every time I read a review, for instance — whether laudatory or not — this feeling awakes... To humiliate and be humiliated, I think, is a crucial element in our whole social structure. It's not only the artist I'm sorry for. It's just that I know exactly where he feels most humiliated. Our bureaucracy, for instance. I regard it as in high degree built up on humiliation, one of the nastiest and most dangerous of all poisons.

Weaving the Web (1999)
Context: In an extreme view, the world can be seen as only connections, nothing else. We think of a dictionary as the repository of meaning, but it defines words only in terms of other words. I liked the idea that a piece of information is really defined only by what it's related to, and how it's related. There really is little else to meaning. The structure is everything. There are billions of neurons in our brains, but what are neurons? Just cells. The brain has no knowledge until connections are made between neurons. All that we know, all that we are, comes from the way our neurons are connected.

Preface to Villa Rubein and Other Stories (1923)
Context: Writing not long ago to my oldest literary friend, I expressed in a moment of heedless sentiment the wish that we might have again one of our talks of long-past days, over the purposes and methods of our art. And my friend, wiser than I, as he has always been, replied with this doubting phrase "Could we recapture the zest of that old time?"
I would not like to believe that our faith in the value of imaginative art has diminished, that we think it less worth while to struggle for glimpses of truth and for the words which may pass them on to other eyes; or that we can no longer discern the star we tried to follow; but I do fear, with him, that half a lifetime of endeavour has dulled the exuberance which kept one up till morning discussing the ways and means of aesthetic achievement. We have discovered, perhaps with a certain finality, that by no talk can a writer add a cubit to his stature, or change the temperament which moulds and colours the vision of life he sets before the few who will pause to look at it. And so — the rest is silence, and what of work we may still do will be done in that dogged muteness which is the lot of advancing years.
Other times, other men and modes, but not other truth. Truth, though essentially relative, like Einstein's theory, will never lose its ever-new and unique quality — perfect proportion; for Truth, to the human consciousness at least, is but that vitally just relation of part to whole which is the very condition of life itself. And the task before the imaginative writer, whether at the end of the last century or all these aeons later, is the presentation of a vision which to eye and ear and mind has the implicit proportions of Truth.

On Ukraine

"Humanity", Ch.II "Ideologies: A way to live", Part V

Source: The Political Doctrine of Fascism (1925), p. 114

"Investiture of New Patriarch" (11 May 1971), in Important Utterances of H. I. M. Emperor Haile Selassie I, 1963-1972 (1972) edited by the Imperial Ethiopian Ministry of Information, p. 268

which is not to say that they lack it!
V. Coda
Why Not Socialism? (2009)

Section 1.2
Workers Councils (1947)

A Single Eye, All Light, No Darkness; or Light and Darkness One (1650)

“And then Quentin was there somehow. And so were you, in a strange sort of way. And it was all so peaceful.” Peaceful?
"Why Women Aren’t Funny" https://www.vanityfair.com/culture/2007/01/, Vanity Fair, (January 1, 2007).
2000s, 2007

Urvashi Butalia, Other Side Of Silence: Voices from the Partition of India

Sri Aurobindo, (From an introduction to a book entitled Speeches and Writings of Tilak.), quoted from Sri Aurobindo, ., Nahar, S., Aurobindo, ., & Institut de recherches évolutives (Paris). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de Recherches Evolutives. 3rd Edition (2000). https://web.archive.org/web/20170826004028/http://bharatvani.org/books/ir/IR_frontpage.htm

Cheers.
Speech in Birmingham (16 May 1902), quoted in The Times (17 May 1902), p. 12
1900s

Letter (July 1895), quoted in N. Murrell Marris, The Right Honourable Joseph Chamberlain: The Man and the Statesman (London: Hutchinson, 1900), p. 379
1890s

Introductory
The Grammar of Science (1900)

"The Chances of Death" (1895)

The Ethic of Freethought (Mar 6, 1883)

The Ethic of Freethought (Mar 6, 1883)

As quoted by E.S. Pearson, Karl Pearson: An Appreciation of Some Aspects of his Life and Work (1938) and cited in Bernard J. Norton, "Karl Pearson and Statistics: The Social Origins of Scientific Innovation" in Social Studies of Science, Vol. 8, No. 1, Theme Issue: Sociology of Mathematics (Feb.,1978), pp. 3-34.

"String Theory: Where are we now? https://arxiv.org/abs/hep-th/0004075 arXiv preprint hep-th/0004075 (2000). (quote from pp. 9–10)

Source: The Ethics of Freedom (1973 - 1974), p. 17

Source: Reasons and Persons (1984), pp. 287-288

Source: Reasons and Persons (1984), p. 45

Ante-Nicene Christian Library, Volume 6: Hippolytus, Bishop Of Rome, Volume 1 P. 90
Refutation of All Heresies

On the role of beauty in poetry in “Poetry is Built for Compassion: An Interview with Juan Felipe Herrera” https://thi.ucsc.edu/poetry-built-compassion-interview-juan-felipe-herrera/ (Humanities Institute, UC Santa Cruz; 2019 Feb 27)

On her writing interests in “Bernardine Evaristo: ‘I want to put presence into absence’” https://www.theguardian.com/books/2019/apr/27/bernardine-evaristo-girl-woman-other-interview in The Guardian (2019 Apr 27)

Cutting Through Spiritual Materialism

On fashioning a new sense of self in “Migrant State of Mind: A Q&A With Novelist Laila Lalami” https://www.thenation.com/article/laila-lalami-interview-the-other-americans/ in The Nation (2019 Apr 23)

Modi, Muslims and media: Voices from Narendra Modi's Gujarat. 2014

Essay in This I Believe : 2 (1952) edited by Edward R. Murrow, p. 142

The Homosexual's Responsibility to the Community (1967)

Slaves of Time (p. 19)
Short fiction, The Robot Who Looked Like Me (1978)

quoted in Vikram Sampath - Savarkar, Echoes from a Forgotten Past, 1883–1924 (2019)

On what makes a great character “Maurene Goo on Writing Relatable Characters and her Enduring Love of K Dramas” http://publiclibrariesonline.org/2018/02/goo/ (Public Libraries Online; 2018 Feb 28)

On her feelings about romance in “Morgan Parker: ‘In the back of my mind I’m on a slave ship, yet I’m also here just telling you how it is.’” https://www.guernicamag.com/miscellaneous-files-interview-morgan-parker/ in Guernica Magazine (2019 Mar 22)

The History of Rome - Volume 2

Speech on the Trial of Louis XVI (Dec. 3, 1792)
Source: https://ihrf.univ-paris1.fr/enseignement/outils-et-materiaux-pedagogiques/textes-et-sources-sur-la-revolution-francaise/proces-du-roi-discours-de-robespierre/ Speech on the Trial of Louis XVI (Dec. 3, 1792)

en.wikiquote.org - Maximilien Robespierre / Quotes / Speech on the Trial of Louis XVI (Dec. 3, 1792) https://ihrf.univ-paris1.fr/enseignement/outils-et-materiaux-pedagogiques/textes-et-sources-sur-la-revolution-francaise/proces-du-roi-discours-de-robespierre/

On thinking about kids who are different in “Author R.J. Palacio talks to LI kids” https://www.newsday.com/lifestyle/family/kidsday/rj-palacio-wonder-author-interview-1.20364470 in Newsday (2018 Aug 8)

Source: Initiation Into Hermetics (1956), p. 169.