Quotes about requirement

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The Necessary Angel (1951), Imagination as Value
Context: The best definition of true imagination is that it is the sum of our faculties. Poetry is the scholar's art. The acute intelligence of the imagination, the illimitable resources of its memory, its power to possess the moment it perceives — if we were speaking of light itself, and thinking of the relationship between objects and light, no further demonstration would be necessary... What light requires a day to do, and by day I mean a kind of Biblical revolution of time, the imagination does in the twinkling of an eye. It colors, increases, brings to a beginning and end, invents languages, crushes men, and, for that matter, gods in its hands, it says to women more than it is possible to say, it rescues all of us from what we have called absolute fact...

On The Comedy of Errors, in Ch. XV.
Biographia Literaria (1817)
Context: The myriad-minded man, our, and all men's, Shakespeare, has in this piece presented us with a legitimate farce in exactest consonance with the philosophical principles and character of farce, as distinguished from comedy and from entertainments. A proper farce is mainly distinguished from comedy by the licence allowed, and even required, in the fable, in order to produce strange and laughable situations. The story need not be probable, it is enough that it is possible.

Reported in Leon Friedman and Fred L. Israel, 4 The Justices of the United States Supreme Court 1789-1969, 2563 (1969)

On the Social State of Marxism (1978)

Ch. 21 : Conclusion http://www.wealthandwant.com/HG/SP/SP22_Conclusion.htm
Social Problems (1883)
Context: More is given to us than to any people at any time before; and, therefore, more is required of us. We have made, and still are making, enormous advances on material lines. It is necessary that we commensurately advance on moral lines. Civilization, as it progresses, requires a higher conscience, a keener sense of justice, a warmer brotherhood, a wider, loftier, truer public spirit. Falling these, civilization must pass into destruction. It cannot be maintained on the ethics of savagery. For civilization knits men more and more closely together, and constantly tends to subordinate the individual to the whole, and to make more and more important social conditions.

… Acts of rebellion formerly regarded as manifestation of mere bestiality are now condoned as pathological outbursts; the possibility that such acts are the intentional projects of conscious men who are at once both demanding and expressing freedom is beyond the pale of conception. Thus are men robbed not only of their freedom but also of their dignity as creative human beings.
Source: Forced to be Free (1971), p. 68

250 U.S. at 630.
1910s, Abrams v. United States, 250 U.S. 616 (1919)

Source: The Life of Poetry (1949), Chapter One : The Fear of Poetry, p. 8
Context: A poem does invite, it does require. What does it invite? A poem invites you to feel. More than that: it invites you to respond. And better than that: a poem invites a total response.
This response is total, but it is reached through the emotions. A fine poem will seize your imagination intellectually — that is, when you reach it, you will reach it intellectually too — but the way is through emotion, through what we call feeling.

Nobel lecture (2005)
Context: A recent United Nations High-Level Panel identified five categories of threats that we face:
1. Poverty, Infectious Disease, and Environmental Degradation;
2. Armed Conflict — both within and among states;
3. Organized Crime;
4. Terrorism; and
5. Weapons of Mass Destruction.
These are all 'threats without borders' — where traditional notions of national security have become obsolete. We cannot respond to these threats by building more walls, developing bigger weapons, or dispatching more troops. Quite to the contrary. By their very nature, these security threats require primarily multinational cooperation.

Source: 1890s, The Principles of Psychology (1890), Ch. 12
Context: Creatures extremely low in the intellectual scale may have conception. All that is required is that they should recognize the same experience again. A polyp would be a conceptual thinker if a feeling of 'Hello! thingumbob again!' ever flitted through its mind.

Context: For the mere purpose of entertainment and the excitement of wonder, a display of brilliant electric experiments, even when performed in the most promiscuous and confused order, never fail to afford ample gratification to the curiosity. The studious observer, however, whose business is to inquire into the true beauties of the science, requires the most judicious arrangement of the phenomena that can possibly be devised, in order to facilitate his acquaintance with them, and with the laws by which they are displayed and associated with each other.

As quoted in Making a Habit of Success: How to Make a Habit of Succeeding, How to Win With High Self-Esteem (1999) by MacK R. Douglas, p. 45. Unsourced variant: What this power is, I cannot say. All I know is that it exists... and it becomes available only when you are in that state of mind in which you know exactly what you want...and are fully determined not to quit until you get it.
Context: I had made up my mind to find that for which I was searching even if it required the remainder of my life. After innumerable failures I finally uncovered the principle for which I was searching, and I was astounded at its simplicity. I was still more astounded to discover the principle I had revealed not only beneficial in the construction of a mechanical hearing aid but it served as well as means of sending the sound of the voice over a wire. Another discovery which came out of my investigation was the fact that when a man gives his order to produce a definite result and stands by that order it seems to have the effect of giving him what might be termed a second sight which enables him to see right through ordinary problems. What this power is I cannot say; all I know is that it exists and it becomes available only when a man is in that state of mind in which he knows exactly what he wants and is fully determined not to quit until he finds it.

Teaching as a Subversive Activity (1969)
Context: Conventional "requirements" …are systems of prescriptions and proscriptions intended solely to limit the physical and intellectual movements of students — to "keep them in line, in sequence, in order," etc. They shift focus of attention from the learner (check [Goodwin] Watson again) to the "course." In the process, "requirements" violate virtually everything we know about learning because they comprise the matrix of an elaborate system of punishment, that in turn, comprise a threatening atmosphere in which positive learning cannot occur. The "requirements," indeed, force the teacher — and administrator — into the role of an authoritarian functionary whose primary task becomes that of enforcing the requirements rather than helping the learner to learn. The whole authority of the system is contingent upon the "requirements."

"Six ways the internet will save civilisation" in WIRED magazine (9 November 2010)
Context: Censorship of ideas was a familiar spectre in the last century, with state-approved news outlets ruling the press, airwaves and copying machines in the USSR, Romania, Cuba, China, Iraq and elsewhere. In many cases, such as Lysenko’s agricultural despotism in the USSR, it directly contributed to the collapse of the nation. Historically, a more successful strategy has been to confront free speech with free speech — and the internet allows this in a natural way. It democratises the flow of information by offering access to the newspapers of the world, the photographers of every nation, the bloggers of every political stripe. Some posts are full of doctoring and dishonesty whereas others strive for independence and impartiality — but all are available to us to sift through. Given the attempts by some governments to build firewalls, it’s clear that this benefit of the net requires constant vigilance.

Source: Discipleship (1937), Discipleship and the Cross, p. 88.

Annotated Drawings by Eugene J. Martin: 1977-1978

Time in History: Views of Time from Prehistory to the Present Day (1988), p.22

Chpt.2, p. 9
Principles of Geology (1832), Vol. 1
Context: It is probable that the doctrine of successive destructions and renovations of the world merely received corroboration from such proofs; and that it was originally handed down, like the religious dogmas of most nations, from a ruder state of society. The true source of the system must be sought for in the exaggerated traditions of those partial, but often dreadful catastrophes, which are sometimes occasioned by various combinations of natural causes. Floods and volcanic eruptions, the agency of water and fire, are the chief instruments of devastation on our globe.... it scarcely requires the passion for the marvelous, so characteristic of rude and half-civilized nations, still less the exuberant imagination of eastern writers, to augment them into general cataclysms and conflagrations.

Source: Our Enemy, the State (1935), p. 209
Context: In every civilization, however generally prosaic, however addicted to the short-time point of view on human affairs, there are always certain alien spirits who, while outwardly conforming to the requirements of the civilization around them, still keep a disinterested regard for the plain intelligible law of things, irrespective of any practical end. They have an intellectual curiosity, sometimes touched with emotion, concerning the august order of nature; they are impressed by the contemplation of it, and like to know as much about it as they can, even in circumstances where its operation is ever so manifestly unfavourable to their best hopes and wishes.

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
Context: We are to remember what an umpire Nature is; what a greatness, composure of depth and tolerance there is in her. You take wheat to cast into the Earth's bosom; your wheat may be mixed with chaff, chopped straw, barn-sweepings, dust and all imaginable rubbish; no matter: you cast it into the kind just Earth; she grows the wheat, — the whole rubbish she silently absorbs, shrouds it in, says nothing of the rubbish. The yellow wheat is growing there; the good Earth is silent about all the rest, — has silently turned all the rest to some benefit too, and makes no complaint about it! So everywhere in Nature! She is true and not a lie; and yet so great, and just, and motherly in her truth. She requires of a thing only that it be genuine of heart; she will protect it if so; will not, if not so. There is a soul of truth in all the things she ever gave harbor to. Alas, is not this the history of all highest Truth that comes or ever came into the world?

Costly Grace, p 43.
Costly Grace
Context: Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins. The church which holds the correct doctrine of grace has, it is supposed, ipso facto a part of that grace. In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God.
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before.

Michael L. Meckler, in "Elagabalus (218-222 A.D.)" in De Imperatoribus Romanis : An Online Encyclopedia of Roman Emperors (1997) http://www.roman-emperors.org/elagabal.htm
Context: Scholars have often viewed the failure of Elagabalus' reign as a clash of cultures between "Eastern" (Syrian) and "Western" (Roman), but this dichotomy is not very useful. The criticisms of the emperor's effeminacy and sexual behavior mirror those made of earlier emperors (such as Nero) and do not need to be explained through ethnic stereotypes. With regard to religion, the emperor's promotion of the cult of the Emesene sun-god was certainly ridiculed by contemporary observers, but this cult was popular among soldiers and would remain so. Moreover, the cult continued to be promoted by later emperors of non-Syrian ethnicity, calling the god The Unconquered Sun (Sol Invictus).
Elagabalus is best understood as a teenager who was raised near the luxury of the imperial court and who then suffered a drastic change of fortune brought about by the sudden deaths — probably within one year — of his father, his grandfather and his cousin, the emperor Caracalla. Thrust upon the throne, Elagabalus lacked the required discipline. For a while, Romans may well have been amused by his "Merrie Monarch" behavior, but he ended up offending those he needed to inspire. His reign tragically demonstrated the difficulties of having a teenage emperor.

Part I : Contemporary Issues in Science, Ch. 1 : "The Scientist as Rebel"
The Scientist As Rebel (2006)
Context: The progress of science requires the growth of understanding in both directions, downward from the whole to the parts and upward from the parts to the whole. A reductionist philosophy, arbitrarily proclaiming that the growth of understanding must go only in one direction, makes no scientific sense. Indeed, dogmatic philosophical beliefs of any kind have no place in science.

What is Enlightenment? (1784)
Context: A public can only arrive at enlightenment slowly. Through revolution, the abandonment of personal despotism may be engendered and the end of profit-seeking and domineering oppression may occur, but never a true reform of the state of mind. Instead, new prejudices, just like the old ones, will serve as the guiding reins of the great, unthinking mass.
All that is required for this enlightenment is freedom; and particularly the least harmful of all that may be called freedom, namely, the freedom for man to make public use of his reason in all matters. But I hear people clamor on all sides: Don't argue! The officer says: Don't argue, drill! The tax collector: Don't argue, pay! The pastor: Don't argue, believe!

Source: The Sacred Depths of Nature (1998), p. 49
Context: The biochemistry and biophysics are the notes required for life; they conspire, collectively, to generate the real unit of life, the organism. The intermediate level, the chords and tempos, has to do with how the biochemistry and biophysics are organized, arranged, played out in space and time to produce a creature who grows and divides and is.

Address to the Society for Psychical Research (1897)
Context: The clock runs down. I lift the weight by exerting the proper amount of energy, and in this action the law of conservation of energy is strictly obeyed. But now I have the choice of either letting the weight fall free in a fraction of a second, or, constrained by the wheelwork, in twenty-four hours. I can do which I like, and whichever way I decide, no more energy is developed in the fall of the weight. I strike a match; I can use it to light a cigarette or to set fire to a house. I write a telegram; it may be simply to say I shall be late for dinner, or it may produce fluctuations on the stock exchange that will ruin thousands. In these cases the actual force required in striking the match or in writing the telegram is governed by the law or conservation of energy; but the vastly more momentous part, which determines the words I use or the material I ignite, is beyond such a law. It is probable that no expenditure of energy need be used in the determination of direction one way more than another. Intelligence and free will here come into play, and these mystic forces are outside the law of conservation of energy as understood by physicists.

Variant translation: Artificial flight may be defined as that form of aviation in which a man flies at will in any direction, by means of an apparatus attached to his body, the use of which requires the dexterity of the user.
The Romance of Aeronautics (1912)
Context: Artificial flight may be defined as that form of aviation in which a man flies at will in any direction by means of an apparatus attached to his body, the use of which requires personal skill. Artificial flight by a single individual is the proper beginning for all species of artificial flight, as the necessary conditions can most easily be fulfilled when man flies individually.

Foreword (March 2007) to Quantum Aspects of Life (2008), by Derek Abbott.
Context: Does life in some way make use of the potentiality for vast quantum superpositions, as would be required for serious quantum computation? How important are the quantum aspects of DNA molecules? Are cellular microtubules performing some essential quantum roles? Are the subtleties of quantum field theory important to biology? Shall we gain needed insights from the study of quantum toy models? Do we really need to move forward to radical new theories of physical reality, as I myself believe, before the more subtle issues of biology — most importantly conscious mentality — can be understood in physical terms? How relevant, indeed, is our present lack of understanding of physics at the quantum/classical boundary? Or is consciousness really “no big deal,” as has sometimes been expressed?
It would be too optimistic to expect to find definitive answers to all these questions, at our present state of knowledge, but there is much scope for healthy debate...

Source: From the Danube to the Yalu (1954), p. 2-3

1930s, Address at the Democratic State Convention, Syracuse, New York (1936)
Context: The task on our part is twofold: First, as simple patriotism requires, to separate the false from the real issues; and, secondly, with facts and without rancor, to clarify the real problems for the American public.
There will be — there are — many false issues. In that respect, this will be no different from other campaigns. Partisans, not willing to face realities, will drag out red herrings as they have always done — to divert attention from the trail of their own weaknesses.

XVII, 11
The Kitáb-I-Asmá
Context: Should a person lay claim to a cause and produce his proofs, then those who seek to repudiate him are required to produce proofs like unto his. If they succeed in doing so, his words will prove vain and they will prevail; otherwise neither his words will cease nor the proofs he hath set forth will become void. I admonish you, O ye who are invested with the Bayán, if ye would fain assert your ascendancy, confront not any soul unless ye give proofs similar to that which he hath adduced; for Truth shall be firmly established, while aught else besides it is sure to perish.

Source: The Greening of America (1970), Chapter I : The Coming American Revolution, p. 4
Context: There is a revolution coming. It will not be like revolutions of the past. It will originate with the individual and with culture, and it will change the political structure only as its final act. It will not require violence to succeed, and it cannot be successfully resisted by violence. It is now spreading with amazing rapidity, and already our laws, institutions and social structure are changing in consequence. It promises a higher reason, a more human community, and a new and liberated individual. Its ultimate creation will be a new and enduring wholeness and beauty — a renewed relationship of man to himself, to other men, to society, to nature, and to the land.
This is the revolution of the new generation.

1880s, In Our Youth Our Hearts Were Touched With Fire (1884)

Introduction
Higher Mathematics for Chemical Students (1911)
Context: As an instance of the remarkably far-reaching effect which a single mathematico-physical concept has had upon the development of chemical theory, one has but to recall the state of chemistry just before the revival of Avogadro's law by Cannizzaro, to be impressed by its confusion. Relying solely upon their "chemical instinct," the leaders of the various schools of chemical thought had developed each his own theoretical system.... a host of... conceptions strove for supremacy. The strife was stilled, order and unity were restored, as soon as Avogadro's great idea was seen in its true light, and the concept of the molecule was introduced into chemistry. A formula which had required pages of reasoning from a purely chemical standpoint to establish, and that insecurely, was fixed by a single numerical result.

Source: The Duke's Children (1879), Ch. 61
Context: But between you and me there should be no mention of law as the guide of conduct. Speak to me of honour, of duty, and of nobility; and tell me what they require of you.

2007 Chairman's Letter http://www.berkshirehathaway.com/letters/2007ltr.pdf
Letters to Shareholders (1957 - 2012)
Context: The worst sort of business is one that grows rapidly, requires significant capital to engender the growth, and then earns little or no money. Think airlines. Here a durable competitive advantage has proven elusive ever since the days of the Wright Brothers. Indeed, if a farsighted capitalist had been present at Kitty Hawk, he would have done his successors a huge favor by shooting Orville down.

1920s, The Progress of a People (1924)
Context: The armies in the field could not have done their part in the war if they had not been sustained and supported by the far greater civilian forces at home, which through unremitting toil made it possible to sustain our war effort. No part of the community responded more willingly, more generously, more unqualifiedly, to the demand for special extraordinary exertion, than did the members of the Negro race. Whether in the military service, or in the vast mobilization of industrial resources which the war required, the Negro did his part precisely as did the white man. He drew no color line when patriotism made its call upon him. He gave precisely as his white fellow citizens gave, to the limit of resources and abilities, to help the general cause. Thus the American Negro established his right to the gratitude and appreciation which the Nation has been glad to accord.

"Skylab Lessons Learned" (22 September 1975)
Context: Another lesson comes to mind and that is the need for continued hard review of design requirements. In retrospect, the requirement that led to the provision of a meteoroid shield was questionable. The shield was required in order to meet the arbitrary numerical design goal with the limited environmental knowledge then existing. Certainly with the benefit of hindsight, however, the shield was not necessary.

On the rebuilding of the House of Commons after a bomb blast. The Second World War, Volume V : Closing the Ring (1952) Chapter 9.
Post-war years (1945–1955)
Context: There are two main characteristics of the House of Commons which will command the approval and the support of reflective and experienced Members. The first is that its shape should be oblong and not semicircular. Here is a very potent factor in our political life. The semicircular assembly, which appeals to political theorists, enables every individual or every group to move round the centre, adopting various shades of pink according as the weather changes. I am a convinced supporter of the party system in preference to the group system. I have seen many earnest and ardent Parliaments destroyed by the group system. The party system is much favoured by the oblong form of chamber. It is easy for an individual to move through those insensible gradations from left to right, but the act of crossing the Floor is one which requires serious attention. I am well informed on this matter for I have accomplished that difficult process, not only once, but twice.

"On Anarchy", in Pamphlets : Translated from the Russian (1900) as translated by Aylmer Maude, p. 22
Context: The Anarchists are right in everything; in the negation of the existing order, and in the assertion that, without authority, there could not be worse violence than that of authority under existing conditions. They are mistaken only in thinking that Anarchy can be instituted by a revolution. "To establish Anarchy." "Anarchy will be instituted." But it will be instituted only by there being more and more people who do not require protection from governmental power, and by there being more and more people who will be ashamed of applying this power.

Letter of Constantine to Sapor, King of the Persians (333)
Constantine the Great : Letters
Context: By keeping the Divine faith, I am made a partaker of the light of truth: guided by the light of truth, I advance in the knowledge of the Divine faith. Hence it is that, as my actions themselves evince, I profess the most holy religion; and this worship I declare to be that which teaches me deeper acquaintance with the most holy God; aided by whose Divine power, beginning from the very borders of the ocean, I have aroused each nation of the world in succession to a well-grounded hope of security; so that those which, groaning in servitude to the most cruel tyrants and yielding to the pressure of their daily sufferings, had well nigh been utterly destroyed, have been restored through my agency to a far happier state. This God I confess that I hold in unceasing honor and remembrance; this God I delight to contemplate with pure and guileless thoughts in the height of his glory. THIS God I invoke with bended knees, and recoil with horror from the blood of sacrifices from their foul and detestable odors, and from every earth-born magic fire: for the profane and impious superstitions which are defiled by these rites have cast down and consigned to perdition many, nay, whole nations of the Gentile world. For he who is Lord of all cannot endure that those blessings which, in his own loving-kindness and consideration of the wants of men he has revealed for the rise of all, should be perverted to serve the lusts of any. His only demand from man is purity of mind and an undefiled spirit; and by this standard he weighs the actions of virtue and godliness. For his pleasure is in works of moderation and gentleness: he loves the meek, and hates the turbulent spirit: delighting in faith, he chastises unbelief: by him all presumptuous power is broken down, and he avenges the insolence of the proud. While the arrogant and haughty are utterly overthrown, he requires the humble and forgiving with deserved rewards: even so does he highly honor and strengthen with his special help a kingdom justly governed, and maintains a prudent king in the tranquility of peace. I CANNOT, then, my brother believe that I err in acknowledging this one God, the author and parent of all things: whom many of my predecessors in power, led astray by the madness of error, have ventured to deny... For I myself have witnessed the end of those who lately harassed the worshipers of God by their impious edict. And for this abundant thanksgivings are due to God that through his excellent Providence all men who observe his holy laws are gladdened by the renewed enjoyment of peace. Hence I am fully persuaded that everything is in the best and safest posture, since God is vouchsafing, through the influence of their pure and faithful religious service, and their unity of judgment respecting his Divine character, to gather all men to himself

Source: Man’s Search for Himself (1953), p. 174
Context: It requires greater courage to preserve inner freedom, to move on in one's inward journey into new realms, than to stand defiantly for outer freedom. It is often easier to play the martyr, as it is to be rash in battle. Strange as it sounds, steady, patient growth in freedom is probably the most difficult task of all, requiring the greatest courage. Thus if the term "hero" is used in this discussion at all, it must refer not to the special acts of outstanding persons, but to the heroic element potentially in every man.

Source: Social Problems (1883), Ch. 1 : The Increasing Importance of Social Questions
Context: The intelligence required for the solving of social problems is not a thing of the mere intellect. It must be animated with the religious sentiment and warm with sympathy for human suffering. It must stretch out beyond self-interest, whether it be the self-interest of the few or of the many. It must seek justice. For at the bottom of every social problem we will find a social wrong.

The Point of View of My Work as an Author (1848, 1851, 1859)<!-- Lowrie 1939, 1962 --> p. 153-155
1840s
Context: I have never fought in such a way as to say: I am the true Christian, others are not Christians. No, my contention has been this: I know what Christianity is, my imperfection as a Christian I myself fully recognize — but I know what Christianity is. And to get this properly recognized must be, I should think, to every man’s interest, whether he be a Christian or not, whether his intention is to accept Christianity or to reject it. But I have attacked no one as not being a Christian, I have condemned no one. Indeed, the pseudonym Johannes Climacus, who sets the problem ‘about becoming a Christian’, does exactly the opposite: he denies that he is a Christian and concedes this claim to the others — the remotest possible remove, surely, from condemning others! And I myself have from the first clearly asserted, again and again repeated, that I am ‘without authority’. My tactics were, by God’s aid, to employ every means to make it clear what the requirement of Christianity truly is — even though not one single person should be induced to enter into it, and though I myself might have to give up being a Christian (in which case I should have felt obliged to make open admission of the fact). On the other hand, my tactics were these: instead of giving the impression, in however small a degree, that there are such difficulties about Christianity that an apology for it is needed if men are to be persuaded to enter into it, rather to represent it as a thing so infinitely lofty, as in truth it is, that the apology belongs in another place, is required, that is to say, of us for the fact that we venture to call ourselves Christians, or it transforms itself into a contrite confession that we have God to thank if we merely assume to regard ourselves as a Christian. But neither must this ever be forgotten: Christianity is just as lenient as it is austere, just as lenient, that is to say, infinitely lenient. When the infinite requirement is heard and upheld, heard and upheld in all its infinitude, then grace is offered, or rather grace offers itself, and to it the individual, each for himself, as I also do, can flee for refuge.

Travis McGee series, The Scarlet Ruse (1973)
Context: Way over half the murders committed in this country are by close friends or relatives of the deceased. A gun makes a loud and satisfying noise in a moment of passion and requires no agility and very little strength. How many murders wouldn't happen, if they all had to use hammers and knives?

Judge Napolitano on Hannity and Colmes http://www.youtube.com/watch?v=bejmEG_t9mI, discussing the Supreme Court rulings on the scope of the protections in the Constitution.
Context: The Constitution applies to persons, not just citizens. If you read the Constitution, its protections are not limited to Americans. And that was written intentionally, because at the time it was written, they didn't know what Native Americans would be. When the post civil war amendments were added, they didn't know how blacks would be considered, because they had a decision of the Supreme Court called Dred Scott, that said blacks are not persons. So in order to make sure the Constitution protected every human being: American, alien; citizen, non-citizen; lawful combatant, enemy combatant; innocent, guilty; those who wish us well, those who wish us ill... they use the broadest possible language, to make it clear: Wherever the government goes, the Constitution goes, and wherever the Constitution goes, the protections that it guarantees restrain the government and requires it to protect those rights.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 133 -->
Context: It is when the child is accustomed to act from the point of view of those around him, when he tries to please rather than to obey, that he will judge in terms of intentions. So that taking intentions into account presupposes cooperation and mutual respect. Only those who have children of their own know how difficult it is to put this into practice. Such is the prestige of parents in the eyes of the very young child, that even if they lay down nothing in the form of general duties, their wishes act as law and thus give rise automatically to moral realism (independently, of course, of the manner in which the child eventually carries out these desires). In order to remove all traces of moral realism, one must place oneself on the child's own level, and give him a feeling of equality by laying stress on one's own obligations and one's own deficiencies. In this way the child will find himself in the presence, not of a system of commands requiring ritualistic and external obedience, but of a system of social relations such that everyone does his best to obey the same obligations, and does so out of mutual respect. The passage from obedience to cooperation thus marks a progress analogous to that of which we saw the effects in the evolution of the game of marbles: only in the final stage does the morality of intention triumph over the morality of objective responsibility.
When parents do not trouble about such considerations as these, when they issue contradictory commands and are inconsistent in the punishments they inflict, then, obviously, it is not because of moral constraint but in spite of and as a reaction against it that the concern with intentions develops in the child. Here is a child, who, in his desire to please, happens to break something and is snubbed for his pains, or who in general sees his actions judged otherwise than he judges them himself. It is obvious that after more or less brief periods of submission, during which he accepts every verdict, even those that are wrong, he will begin to feel the injustice of it all. Such situations can lead to revolt. But if, on the contrary, the child finds in his brothers and sisters or in his playmates a form of society which develops his desire for cooperation and mutual sympathy, then a new type of morality will be created in him, a morality of reciprocity and not of obedience. This is the true morality of intention and of subjective responsibility. <!--
In short, whether parents succeed in embodying it in family life or whether it takes root in spite of and in opposition to them, it is always cooperation that gives intention precedence over literalism, just as it was unilateral respect that inevitably provoked moral realism. Actually, of course, there are innumerable intermediate stages between these two attitudes of obedience and collaboration, but it is useful for the purposes of analysis to emphasize the real opposition that exists between them.

Letter X
The Nemesis of Faith (1849)
Context: To suppose that by our disobedience we have taken something away from God, in the loss of which He suffers, for which He requires satisfaction, and that this satisfaction has been made to Him by the cross sacrifice (as if doing wrong were incurring a debt to Him, which somehow must be paid, though it matters not by whom), is so infinitely derogatory to His majesty, to every idea which I can form of His nature, that to believe it in any such sense as this confounds and overwhelms me. In the strength of my own soul, for myself, at least, I would say boldly, rather let me bear the consequences of my own acts myself, even if it be eternal vengeance, and God requires it, than allow the shadow of my sin to fall upon the innocent.

1963, American University speech
Context: World peace, like community peace, does not require that each man love his neighbor — it requires only that they live together in mutual tolerance, submitting their disputes to a just and peaceful settlement. And history teaches us that enmities between nations, as between individuals, do not last forever. However fixed our likes and dislikes may seem, the tide of time and events will often bring surprising changes in the relations between nations and neighbors.

I Ain't Got Time To Bleed (1999)
Context: I'm not knocking private schools, but I owe it to my kids to let them grow up in a place where private school isn't required. They're only in school 6-8 hours a day; they have to live in their neighborhood 24 hours a day. I didn't want them growing up in a place where anybody with the means had abandoned their public schools.

Letter to Abigail Adams (3 July 1776)
1770s
Context: I am surprised at the suddenness as well as the greatness of this revolution... It is the will of Heaven that the two countries should be sundered forever. It may be the will of Heaven that America shall suffer calamities still more wasting, and distresses yet more dreadful. If this is to be the case it will have this good effect at least. It will inspire us with many virtues which we have not, and correct many errors, follies, and vices which threaten to disturb, dishonor, and destroy us. The furnace of affliction produces refinement in states as well as individuals. And the new Governments we are assuming in every part will require a purification from our vices, and an augmentation of our virtues, or they will be no blessings. The people will have unbounded power, and the people are extremely addicted to corruption and venality, as well as the great. But I must submit all my hopes and fears to an overruling Providence, in which, unfashionable as the faith may be, I firmly believe.

No. 78
The Federalist Papers (1787–1788)
Context: There is yet a further and a weightier reason for the permanency of the Judicial offices, which is deducible from the nature of the qualifications they require. It has been frequently remarked, with great propriety, that a voluminous code of laws is one of the inconveniences necessarily connected with the advantages of a free Government. To avoid an arbitrary discretion in the Courts, it is indispensable that they should be bound down by strict rules and precedents, which serve to define and point out their duty in every particular case that comes before them; and it will readily be conceived from the variety of controversies which grow out of the folly and wickedness of mankind, that the records of those precedents must unavoidably swell to a very considerable bulk, and must demand long and laborious study to acquire a competent knowledge of them. Hence it is, that there can be but few men in the society, who will have sufficient skill in the laws to qualify them for the stations of Judges. And making the proper deductions for the ordinary depravity of human nature, the number must be still smaller of those who unite the requisite integrity with the requisite knowledge. These considerations apprize us, that the Government can have no great option between fit characters; and that a temporary duration in office, which would naturally discourage such characters from quitting a lucrative line of practice to accept a seat on the Bench, would have a tendency to throw the administration of justice into hands less able, and less well qualified, to conduct it with utility and dignity.

The Cornerstone Speech (1861)
Context: We have intelligence, and virtue, and patriotism. All that is required is to cultivate and perpetuate these. Intelligence will not do without virtue. France was a nation of philosophers. These philosophers become Jacobins. They lacked that virtue, that devotion to moral principle, and that patriotism which is essential to good government. Organized upon principles of perfect justice and right-seeking amity and friendship with all other powers-I see no obstacle in the way of our upward and onward progress. Our growth, by accessions from other States, will depend greatly upon whether we present to the world, as I trust we shall, a better government than that to which neighboring States belong. If we do this, North Carolina, Tennessee, and Arkansas cannot hesitate long; neither can Virginia, Kentucky, and Missouri. They will necessarily gravitate to us by an imperious law. We made ample provision in our constitution for the admission of other States; it is more guarded, and wisely so, I think, than the old constitution on the same subject, but not too guarded to receive them as fast as it may be proper. Looking to the distant future, and, perhaps, not very far distant either, it is not beyond the range of possibility, and even probability, that all the great States of the north-west will gravitate this way, as well as Tennessee, Kentucky, Missouri, Arkansas, etc. Should they do so, our doors are wide enough to receive them, but not until they are ready to assimilate with us in principle.

Religious Belief and Public Morality (1984)
Context: Almost all Americans accept some religious values as a part of our public life. We are a religious people, many of us descended from ancestors who came here expressly to live their religious faith free from coercion or repression. But we are also a people of many religions, with no established church, who hold different beliefs on many matters.
Our public morality, then — the moral standards we maintain for everyone, not just the ones we insist on in our private lives — depends on a consensus view of right and wrong. The values derived from religious belief will not — and should not — be accepted as part of the public morality unless they are shared by the pluralistic community at large, by consensus.
That those values happen to be religious values does not deny them acceptability as a part of this consensus. But it does not require their acceptability, either.

Report on Manufactures (1791)
Context: The remaining objections to a particular encouragement of manufactures in the United States now require to be examined. One of these turns on the proposition, that Industry, if left to itself, will naturally find its way to the most useful and profitable employment: whence it is inferred, that manufactures without the aid of government will grow up as soon and as fast, as the natural state of things and the interest of the community may require. Against the solidity of this hypothesis, in the full latitude of the terms, very cogent reasons may be offered. These have relation to the strong influence of habit and the spirit of imitation, the fear of want of success in untried enterprises, the intrinsic difficulties incident to first essays towards a competition with those who have previously attained to perfection in the business to be attempted, the bounties, premiums, and other artificial encouragements, with which foreign nations second the exertions of their own Citizens in the branches, in which they are to be rivalled. Experience teaches, that men are often so much governed by what they are accustomed to see and practice, that the simplest and most obvious improvements, in the most ordinary occupations, are adopted with hesitation, reluctance and by slow gradations. The spontaneous transition to new pursuits, in a community long habituated to different ones, may be expected to be attended with proportionably greater difficulty. When former occupations ceased to yield a profit adequate to the subsistence of their followers, or when there was an absolute deficiency of employment in them, owing to the superabundance of hands, changes would ensue; but these changes would be likely to be more tardy than might consist with the interest either of individuals or of the Society. In many cases they would not happen, while a bare support could be ensured by an adherence to ancient courses; though a resort to a more profitable employment might be practicable. To produce the desirable changes, as early as may be expedient, may therefore require the incitement and patronage of government.

Source: Utopia (1516), Ch. 9 : Of the Religions of the Utopians
Context: Utopus having understood that before his coming among them the old inhabitants had been engaged in great quarrels concerning religion, by which they were so divided among themselves, that he found it an easy thing to conquer them, since, instead of uniting their forces against him, every different party in religion fought by themselves. After he had subdued them he made a law that every man might be of what religion he pleased, and might endeavour to draw others to it by the force of argument and by amicable and modest ways, but without bitterness against those of other opinions; but that he ought to use no other force but that of persuasion, and was neither to mix with it reproaches nor violence; and such as did otherwise were to be condemned to banishment or slavery.
This law was made by Utopus, not only for preserving the public peace, which he saw suffered much by daily contentions and irreconcilable heats, but because he thought the interest of religion itself required it. He judged it not fit to determine anything rashly; and seemed to doubt whether those different forms of religion might not all come from God, who might inspire man in a different manner, and be pleased with this variety; he therefore thought it indecent and foolish for any man to threaten and terrify another to make him believe what did not appear to him to be true. And supposing that only one religion was really true, and the rest false, he imagined that the native force of truth would at last break forth and shine bright, if supported only by the strength of argument, and attended to with a gentle and unprejudiced mind; while, on the other hand, if such debates were carried on with violence and tumults, as the most wicked are always the most obstinate, so the best and most holy religion might be choked with superstition, as corn is with briars and thorns; he therefore left men wholly to their liberty, that they might be free to believe as they should see cause.

Calendaro, Act III, Sc. 1.
Marino Faliero (1885)
Context: I believe
Not more in God's word than in yours; and this
Not for your station's sake, nor yet your fame's,
How high soe'er the wind of war have blown
The splendour of your standard: but, my lord,
Your face and heart and speech, being one, require
Of any not base-born and servile-souled
Faith: and my faith I give you.

VALIS (1981)
Context: For each person there is a sentence — a series of words — which has the power to destroy him … another sentence exists, another series of words, which will heal the person. If you're lucky you will get the second; but you can be certain of getting the first: that is the way it works. On their own, without training, individuals know how to deal out the lethal sentence, but training is required to deal out the second.

Speech to the Society of Professional Journalists (11 September 2004)
Context: This "zeal for secrecy" I am talking about — and I have barely touched the surface — adds up to a victory for the terrorists. When they plunged those hijacked planes into the World Trade Center and the Pentagon three years ago this morning, they were out to hijack our Gross National Psychology. If they could fill our psyche with fear — as if the imagination of each one of us were Afghanistan and they were the Taliban — they could deprive us of the trust and confidence required for a free society to work. They could prevent us from ever again believing in a safe, decent or just world and from working to bring it about. By pillaging and plundering our peace of mind they could panic us into abandoning those unique freedoms — freedom of speech, freedom of the press — that constitute the ability of democracy to self-correct and turn the ship of state before it hits the iceberg.

Teaching as a Subversive Activity (1969)
Context: Conventional "requirements" …are systems of prescriptions and proscriptions intended solely to limit the physical and intellectual movements of students — to "keep them in line, in sequence, in order," etc. They shift focus of attention from the learner (check [Goodwin] Watson again) to the "course." In the process, "requirements" violate virtually everything we know about learning because they comprise the matrix of an elaborate system of punishment, that in turn, comprise a threatening atmosphere in which positive learning cannot occur. The "requirements," indeed, force the teacher — and administrator — into the role of an authoritarian functionary whose primary task becomes that of enforcing the requirements rather than helping the learner to learn. The whole authority of the system is contingent upon the "requirements."

I Ain't Got Time To Bleed (1999)
Context: I'm all for gun control, I just define it a little differently. If you can put 2 rounds into the same hole from 25 meters, that's gun control! If you're going to own a gun, you have an obligation to know what you're doing with it. When the Constitution gave us the right to bear arms, it also made us responsible for using them properly. It's not fair of us as citizens to lean more heavily on one side of that equation than on the other.
So I support waiting periods and training requirements for gun ownership, and I like the idea that it shouldn't be incredibly easy to get guns. I support the right to carry concealed weapons, but I think people who want a concealed-weapons permit need to pass a training and safety course. The Constitution calls for a "well-regulated militia." In other words, you need to know how to use your weapon, and practice with it.
Where I draw the line is at gun registration. A law that says that everybody who owns a gun has to be on record is too easy to abuse.

Source: God: The Failed Hypothesis (2007), Chapter 4: 'Cosmic Evidence', p.133
Context: The transition of nothing-to-something is a natural one, not requiring any agent. As Nobel laureate physicist Frank Wilczek has put it, "The answer to the ancient question 'Why is there something rather than nothing?' would then be that 'nothing' is unstable." [... ] In short, the natural state of affairs is something rather than nothing. An empty universe requires supernatural intervention--not a full one. Only by the constant action of an agent outside the universe, such as God, could a state of nothingness be maintained. The fact that we have something is just what we would expect if there is no God.

"About the screenplay for Strangers on a Train" (notes, 1950), first published in Raymond Chandler Speaking (1962), section "Chandler on the Film World and Television", p. 134
Context: When you read a story, you accept its implausibilities and extravagances, because they are no more fantastic than the conventions of the medium itself. But when you look at real people, moving against a real background, and hear them speaking real words, your imagination is anaesthetized. You accept what you see and hear, but you do not complement it from the resources of your own imagination. The motion picture is like a picture of a lady in a half-piece bathing suit. If she wore a few more clothes, you might be intrigued. If she wore no clothes at all, you might be shocked. But the way it is, you are occupied with noticing that her knees are too bony and that her toenails are too large. The modern film tries too hard to be real. Its techniques of illusion are so perfect that it requires no contribution from the audience but a mouthful of popcorn.

You and Your Research (1986)
Context: Most people like to believe something is or is not true. Great scientists tolerate ambiguity very well. They believe the theory enough to go ahead; they doubt it enough to notice the errors and faults so they can step forward and create the new replacement theory. If you believe too much you'll never notice the flaws; if you doubt too much you won't get started. It requires a lovely balance.

As quoted in "The Adventures of Col. Daniel Boon; containing a Narrative of the Wars of Kentucke" in The Discovery, Settlement And present State of Kentucke (1784) by John Filson
Context: Situated, many hundred miles from our families in the howling wilderness, I believe few would have equally enjoyed the happiness we experienced. I often observed to my brother, You see now how little nature requires to be satisfied. Felicity, the companion of content, is rather found in our own breasts than in the enjoyment of external things; And I firmly believe it requires but a little philosophy to make a man happy in whatsoever state he is. This consists in a full resignation to the will of Providence; and a resigned soul finds pleasure in a path strewed with briars and thorns.

As quoted on GWToday, "Leader of the Central African Republic in Roundtable at GW" https://gwtoday.gwu.edu/leader-central-african-republic-roundtable-gw, March 2, 2016.
2010s, 2016, Roundtable at GW (2016)
Context: Violence is in the mind and on the hearts of our [Central African Republic] population for many, many years. The process of peace and pacification is a work that requires long breath, like a marathon.

Interview with on The Open Mind (7 December 1975)
Context: I want people to take thought about their condition and to recognize that the maintenance of a free society is a very difficult and complicated thing and it requires a self-denying ordinance of the most extreme kind. It requires a willingness to put up with temporary evils on the basis of the subtle and sophisticated understanding that if you step in to do something about them you not only may make them worse, you will spread your tentacles and get bad results elsewhere.

Letter to Lord Hardinge (24 September, 1846).
Charles Stuart Parker (ed.), Sir Robert Peel from His Private Papers. Volume III (London: John Murray, 1899), pp. 473-474.

1820s, Letter to A. Coray (1823)
Context: But, whatever be the constitution, great care must be taken to provide a mode of amendment, when experience or change of circumstances shall have manifested that any part of it is unadapted to the good of the nation. In some of our States it requires a new authority from the whole people, acting by their representatives, chosen for this express purpose, and assembled in convention. This is found ' too difficult for remedying the imperfections which experience develops from time to time in an organization of the first impression. A greater facility of amendment is certainly requisite to maintain it in a course of action accommodated to the times and changes through which we are ever passing. In England the constitution may be altered by a single act of the legislature, which amounts to the having no constitution at all. In some of our States, an act passed by two different legislatures, chosen by the people, at different and successive elections, is sufficient to make a change in the constitution. As this mode may be rendered more or less easy, by requiring the approbation of fewer or more successive legislatures, according to the degree of difficulty thought sufficient, and yet safe, it is evidently the best principle which can be adopted for constitutional amendments.

Idea for a Universal History from a Cosmopolitan Point of View (1784)
Context: Reason in a creature is a faculty of widening the rules and purposes of the use of all its powers far beyond natural instinct; it acknowledges no limits to its projects. Reason itself does not work instinctively, but requires trial, practice, and instruction in order gradually to progress from one level of insight to another. Therefore a single man would have to live excessively long in order to learn to make full use of all his natural capacities. Since Nature has set only a short period for his life, she needs a perhaps unreckonable series of generations, each of which passes its own enlightenment to its successor in order finally to bring the seeds of enlightenment to that degree of development in our race which is completely suitable to Nature’s purpose. This point of time must be, at least as an ideal, the goal of man’s efforts, for otherwise his natural capacities would have to be counted as for the most part vain and aimless. This would destroy all practical principles, and Nature, whose wisdom must serve as the fundamental principle in judging all her other offspring, would thereby make man alone a contemptible plaything.

Second Thesis
Paraphrased variant: Reason does not work instinctively, but requires trial, practice, and instruction in order to gradually progress from one level of insight to another.

Technopoly: the Surrender of Culture to Technology (1992)
Context: Because of what computers commonly do... With the exception of the electric light, there never has been a technology that better exemplifies Marshall McLuhan's aphorism "The medium is the message." …the "message" of computer technology is comprehensive and domineering. The computer argues, to put it baldly, that the most serious problems confronting us at both personal and professional levels require technical solutions through fast access to information otherwise unavailable.... this is... nonsense. Our most serious problems are not technical, nor do they arise from inadequate information. If a nuclear catastrophe occurs, it shall not be because of inadequate information. Where people are dying of starvation, it does not occur because of inadequate information. If families break up, children are mistreated, crime terrorizes a city, education is impotent, it does not happen because of inadequate information. Mathematical equations, instantaneous communication, and vast quantities of information have nothing whatever to do with any of these problems. And the computer is useless in addressing them.

I take little pleasure in dwelling upon the errors and blemishes of a book rendered venerable to me by intrinsic wisdom and imperishable associations. But...when its passages are invoked to justify the imposition of a yoke, irksome because unnatural, we are driven in self-defence to be critical.
New Fragments (1892)

Letter 12
Letters Written in Sweden (1796)
Context: Friendship and domestic happiness are continually praised; yet how little is there of either in the world, because it requires more cultivation of mind to keep awake affection, even in our own hearts, than the common run of people suppose. Besides, few like to be seen as they really are; and a degree of simplicity, and of undisguised confidence, which, to uninterested observers, would almost border on weakness, is the charm, nay the essence of love or friendship, all the bewitching graces of childhood again appearing.

Inside Information p. 4
The Book on the Taboo Against Knowing Who You Are (1966)

Prologue, p. xvi
The Age of Fallibility (2006)
Context: The main obstacle to a stable and just world order is the United States. This is a harsh — indeed, for me, painful — thing to say, but unfortunately I am convinced it is true. The United States continues to set the agenda for the world in spite of its loss of influence since 9/11, and the Bush administration is setting the wrong agenda. The Bush agenda is nationalistic: it emphasizes the use of force and ignores global problems whose solution requires international cooperation. The rest of the world dances to the tune the United States is playing, and if that continues too long we are in danger of destroying our civilization. Changing the attitude and policies of the United States remains my top priority.

Wording in Ideas and Opinions: The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events — provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man's actions are determined by necessity, external and internal, so that in God's eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man's ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.
Variant: "It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously. I also cannot imagine some will or goal outside the human sphere" has been cited http://www.positiveatheism.org/hist/quotes/einstein.htm as a statement that precedes the last three sentences here, but in fact this is a separate quote from a 1947 letter Einstein wrote to Murray W. Gross, included in the Einstein and Religion (1999) section below (and in the letter the word used is "anthropomorphic," not "anthropological").
1930s, Religion and Science (1930)
Context: For any one who is pervaded with the sense of causal law in all that happens, who accepts in real earnest the assumption of causality, the idea of Being who interferes with the sequence of events in the world is absolutely impossible. Neither the religion of fear nor the social-moral religion can have any hold on him. A God who rewards and punishes is for him unthinkable, because man acts in accordance with an inner and outer necessity, and would, in the eyes of God, be as little responsible as an inanimate object is for the movements which it makes. Science, in consequence, has been accused of undermining morals—but wrongly. The ethical behavior of man is better based on sympathy, education and social relationships, and requires no support from religion. Man's plight would, indeed, be sad if he had to be kept in order through fear of punishment and hope of rewards after death.

Source: Good Strategy Bad Strategy, 2011, p. 20
Context: Having conflicting goals, dedicating resources to unconnected targets, and accommodating incompatible interests are the luxuries of the rich and powerful, but they make for bad strategy. Despite this, most organizations will not create focused strategies. Instead, they will generate laundry lists of desirable outcomes and, at the same time, ignore the need for genuine competence in coordinating and focusing their resources. Good strategy requires leaders who are willing and able to say no to a wide variety of actions and interests. Strategy is at least as much about what an organization does not do as it is about what it does.

The War On Drugs Is Lost (1995)
Context: More people die every year as a result of the war against drugs than die from what we call, generically, overdosing. These fatalities include, perhaps most prominently, drug merchants who compete for commercial territory, but include also people who are robbed and killed by those desperate for money to buy the drug to which they have become addicted.
This is perhaps the moment to note that the pharmaceutical cost of cocaine and heroin is approximately 2 per cent of the street price of those drugs. Since a cocaine addict can spend as much as $1,000 per week to sustain his habit, he would need to come up with that $1,000. The approximate fencing cost of stolen goods is 80 per cent, so that to come up with $1,000 can require stealing $5,000 worth of jewels, cars, whatever. We can see that at free-market rates, $20 per week would provide the addict with the cocaine which, in this wartime drug situation, requires of him $1,000.

1960s, Statement on the Freedom of Information Act (1966)
Context: A democracy works best when the people have all the information that the security of the Nation permits. No one should be able to pull curtains of secrecy around decisions which can be revealed without injury to the public interest. At the same time, the welfare of the Nation or the rights of individuals may require that some documents not be made available. As long as threats to peace exist, for example, there must be military secrets. A citizen must be able in confidence to complain to his Government and to provide information, just as he is&ndash; and should be&ndash; free to confide in the press without fear of reprisal or of being required to reveal or discuss his sources.

The Nature, Importance and Liberties of Belief (1873)
Context: The Scriptures make the test of believing to lie in the life and in the disposition. They nowhere require men, as the condition of acceptance and salvation, to be technically and philosophically right on all points of belief; but they do require that a man, in the presence of truth, using it as he pleases, selecting it according to the analysis and attractions and repulsions of his own nature, should live right. They hold men accountable for the development of their manhood on the pattern of Christ Jesus. They say, "Here are the truths of God; sort them, use them, every man according to his own liberty, in the spirit, and not in the letter." You are called to liberty; but it is that every one of you may become men in Christ Jesus. Men are held accountable for manhood, but not for the way in which they use the instruments by which the manhood is produced.

Part 1, Section 1
A Treatise of Human Nature (1739-40), Book 3: Of morals
Context: Morality is a subject that interests us above all others: We fancy the peace of society to be at stake in every decision concerning it; and 'tis evident, that this concern must make our speculations appear more real and solid, than where the subject is, in a great measure, indifferent to us. What affects us, we conclude can never be a chimera; and as our passion is engag'd on the one side or the other, we naturally think that the question lies within human comprehension; which, in other cases of this nature, we are apt to entertain some doubt of. Without this advantage I never should have ventur'd upon a third volume of such abstruse philosophy, in an age, wherein the greatest part of men seem agreed to convert reading into an amusement, and to reject every thing that requires any considerable degree of attention to be comprehended.

The Point of View of My Work as an Author (1848, 1851, 1859)<!-- Lowrie 1939, 1962 --> p. 153-155
1840s
Context: I have never fought in such a way as to say: I am the true Christian, others are not Christians. No, my contention has been this: I know what Christianity is, my imperfection as a Christian I myself fully recognize — but I know what Christianity is. And to get this properly recognized must be, I should think, to every man’s interest, whether he be a Christian or not, whether his intention is to accept Christianity or to reject it. But I have attacked no one as not being a Christian, I have condemned no one. Indeed, the pseudonym Johannes Climacus, who sets the problem ‘about becoming a Christian’, does exactly the opposite: he denies that he is a Christian and concedes this claim to the others — the remotest possible remove, surely, from condemning others! And I myself have from the first clearly asserted, again and again repeated, that I am ‘without authority’. My tactics were, by God’s aid, to employ every means to make it clear what the requirement of Christianity truly is — even though not one single person should be induced to enter into it, and though I myself might have to give up being a Christian (in which case I should have felt obliged to make open admission of the fact). On the other hand, my tactics were these: instead of giving the impression, in however small a degree, that there are such difficulties about Christianity that an apology for it is needed if men are to be persuaded to enter into it, rather to represent it as a thing so infinitely lofty, as in truth it is, that the apology belongs in another place, is required, that is to say, of us for the fact that we venture to call ourselves Christians, or it transforms itself into a contrite confession that we have God to thank if we merely assume to regard ourselves as a Christian. But neither must this ever be forgotten: Christianity is just as lenient as it is austere, just as lenient, that is to say, infinitely lenient. When the infinite requirement is heard and upheld, heard and upheld in all its infinitude, then grace is offered, or rather grace offers itself, and to it the individual, each for himself, as I also do, can flee for refuge.

Shaughnessy v. United States ex rel Mezei, 345 U.S. 206, 224–25 (1953)
Judicial opinions
Context: Procedural fairness, if not all that originally was meant by due process of law, is at least what it most uncompromisingly requires. Procedural due process is more elemental and less flexible than substantive due process. It yields less to the times, varies less with conditions, and defers much less to legislative judgment. Insofar as it is technical law, it must be a specialized responsibility within the competence of the judiciary on which they do not bend before political branches of the Government, as they should on matters of policy which compromise substantive law.
If it be conceded that in some way [that the agency could take the action it did], does it matter what the procedure is? Only the untaught layman or the charlatan lawyer can answer that procedure matters not. Procedural fairness and regularity are of the indispensable essence of liberty. Severe substantive laws can be endured if they are fairly and impartially applied. Indeed, if put to the choice, one might well prefer to live under Soviet substantive law applied in good faith by our common-law procedures than under our substantive law enforced by Soviet procedural practices. Let it not be overlooked that due process of law is not for the sole benefit of an accused. It is the best insurance for the Government itself against those blunders which leave lasting stains on a system of justice but which are bound to occur on ex parte consideration.

Speculation on motives and desires of politically active widows which caused public controversy, p. 103, quoted in "Coulter lambastes 9/11 widows in new book" at MSNBC (7 June 2006) http://www.msnbc.msn.com/id/13186261/.
2006, Godless : The Church of Liberalism (2006)
Context: These self-obsessed women seemed genuinely unaware that 9/11 was an attack on our nation and acted as if the terrorist attacks happened only to them. The whole nation was wounded, all our lives reduced. But they believed the entire country was required to marinate in their exquisite personal agony. Apparently denouncing Bush was an important part of their closure process. These broads are millionaires, lionized on TV and in articles about them, reveling in their status as celebrities and stalked by grief-arazzis. I’ve never seen people enjoying their husbands’ deaths so much.

Toward an Activist Spirituality (2003)
Context: Systems don't change easily. Systems try to maintain themselves, and seek equilibrium. To change a system, you need to shake it up, disrupt the equilibrium. That often requires conflict.
To me, conflict is a deeply spiritual place. It's the high-energy place where power meets power, where change and transformation can occur.

Be Here Now (1971)
Context: Before March 6th, which was the day I took Psylocybin, one of the psychedelics, I felt something was wrong in my world, but I couldn't label it in any way so as to get hold of it. I felt that the theories I was teaching in psychology didn't make it, that the psychologists didn't really have a grasp of the human condition, and that the theories I was teaching, which were theories of achievement and anxiety and defense mechanisms and so on, weren't getting to the crux of the matter.
My colleagues and I were 9 to 5 psychologists: we came to work every day and we did our psychology, just like you would do insurance or auto mechanics, and then at 5 we went home and were just as neurotic as we were before we went to work. Somehow, it seemed to me, if all of this theory were right, it should play more intimately into my own life. I understood the requirement of being "objective" for a scientist, but this is a most naive concept in social sciences as we are finding out....
Something was wrong. And the something wrong was that I just didn't know, though I kept feeling all along the way that somebody else must know even though I didn't. The nature of life was a mystery to me. All the stuff I was teaching was just like little molecular bits of stuff but they didn't add up to a feeling anything like wisdom. I was just getting more and more knowledgeable.

A Little Conserva-tive (1936)
Context: For more than a quarter of a century I have been known, in so far as I was known at all, as a radical. It came about in this way: I was always interested in the rerum cognoscere causas, liking to get down below the surface of things and examine their roots. This was purely a natural disposition, reflecting no credit whatever on me, for I was born with it.... Therefore when the time came for me to describe myself by some convenient label, I took one which marked the quality that I thought chiefly differentiated me from most of the people I saw around me. They habitually gave themselves a superficial account of things, which was all very well if it suited them to do so, but I preferred always to give myself a root-account of things, if I could get it. Therefore, by way of a general designation, it seemed appropriate to label myself a radical. Likewise, also, when occasion required that I should label myself with reference to particular social theories or doctrines, the same decent respect for accuracy led me to describe myself as an anarchist, an individualist, and a single-taxer.

Source: Sanitary Economy (1850), p. 24
Context: The working-classes require leaders and wise heads from their own body—patriarchs, in the old acceptation of the term—to keep them right in moments of excitement. The causes of early death prevent the existence of such a class of men, sobered and wise from experience, in sufficient numbers to discipline the youthful and fiery spirits who, confident in their ignorance, plunge themselves and those depending on their exertions into ruin.

i. 17, f. 17^vb
Commentarius in Posteriorum Analyticorum Libros (c. 1217-1220)
Context: That is better and more valuable which requires fewer, other circumstances being equal, just as that demonstration is better, other circumstances being equal, which necessitates the answering of a smaller number of questions for a perfect demonstration or requires a smaller number of suppositions and premises from which the demonstration proceeds. For if one thing were demonstrated from many and another thing from fewer equally known premisses, clearly that is better which is from fewer because it makes us know quickly, just as a universal demonstration is better than particular because it produces knowledge from fewer premises. Similarly in natural science, in moral science, and in metaphysics the best is that which needs no premisses and the better that which needs the fewer, other circumstances being equal.

Progress, Coexistence and Intellectual Freedom (1968), Dangers, Pollution of Environment
Context: The problem of geohygiene (earth hygiene) is highly complex and closely tied to economic and social problems. This problem can therefore not be solved on a national and especially not on a local basis. The salvation of our en­vironment requires that we overcome our divisions and the pressure of temporary, local interests. Otherwise, the Soviet Union will poison the United States with its wastes and vice versa.

We the People interview (1996)
Context: Here is the right word. Hospitality was a condition consequent on a good society in politics, politaea, and by now might be the starting point of politaea, of politics. But this is difficult because hospitality requires a threshold over which I can lead you — and TV, internet, newspaper, the idea of communication, abolished the walls and therefore also the friendship, the possibility of leading somebody over the door. Hospitality requires a table around which you can sit and if people get tired they can sleep. You have to belong to a subculture to say, we have a few mattresses here. It's still considered highly improper to conceive of this as the ideal moments in a day or a year. Hospitality is deeply threatened by the idea of personality, of scholastic status. I do think that if I had to choose one word to which hope can be tied it is hospitality. A practice of hospitality— recovering threshold, table, patience, listening, and from there generating seedbeds for virtue and friendship on the one hand — on the other hand radiating out for possible community, for rebirth of community.

1920s, Whose Country Is This? (1921)
Context: The laws of supply and demand, therefore, are adjuncts to immigration regulation. I do not fear the arrival of as many immigrants a year as shipping conditions or passport requirements can handle, provided they are of good character. But there is no room for the alien who turns toward America with the avowed intention of opposing government, with a set desire to teach destruction of government— which means not only enmity toward organized society, but toward every form of religion and so basic an institution as the home.

Source: The Courage to Create (1975), Ch. 6 : On the Limits of Creativity, p. 119
Context: When you write a poem, you discover that the very necessity of fitting your meaning into such and such a form requires you to search in your imagination for new meanings. You reject certain ways of saying it; you select others, always trying to form the poem again. In your forming, you arrive at new and more profound meanings than you had even dreamed of. Form is not a mere lopping off of meaning that you don't have room to put into your poem; it is an aid to finding new meaning, a stimulus to condensing your meaning, to simplifying and purifying it, and to discovering on a more universal dimension the essence you wish to express.

Helvering v. Griffiths, 318 U.S. at 400-401 (1943).
Judicial opinions

Letter to William Makepeace Thackeray (1831); quoted in The Life of Edward FitzGerald, Translator of the Rubáiyát of Omar Khayyán (1947) by Alfred McKinley Terhune, p. 57.
Context: Having seen how many follow and have followed false religions, and having our reason utterly against many of the principal points of the Bible, we require the most perfect evidence of facts, before we can believe. If you can prove to me that one miracle took place, I will believe that he is a just God who damned us all because a woman ate an apple; and you can't expect greater complaisance than that to be sure.

Source: Success! (1977), p. 14; often quoted in the form: Success on any major scale requires you to accept responsibility... in the final analysis, the one quality that all successful people have... is the ability to take on responsibility.
Context: Success on any major scale requires you to accept responsibility. You have to assume all the problems, difficulties and doubts of other people, and to reflect back your capacity for decision-making and action, and for enduring without visible signs of worry or panic. In the final analysis, the one quality that all successful people have (and which is the most difficult one of all to learn or fake) is the ability to take on responsibility. It is easy to be responsible for things you control and are sure of; but to be successful you must make yourself responsible for the blunders of the people who work for you as well. Responsibility requires a highly developed ego and a good deal of courage, but it is ultimately the one test you cannot afford to fail. You must be willing to accept personal responsibility, for the success of your assignments, for the actions of the people who work for you and for the goals you have accepted or been given.

Book II, 14
Adversus Jovinianum

Nobel lecture (2005)
Context: What is required is a new mindset and a change of heart, to be able to see the person across the ocean as our neighbour.
Finally, I have hope because of what I see in my children, and some of their generation.
I took my first trip abroad at the age of 19. My children were even more fortunate than I. They had their first exposure to foreign culture as infants, and they were raised in a multicultural environment. And I can say absolutely that my son and daughter are oblivious to colour and race and nationality. They see no difference between their friends Noriko, Mafupo, Justin, Saulo and Hussam; to them, they are only fellow human beings and good friends.
Globalization, through travel, media and communication, can also help us — as it has with my children and many of their peers — to see each other simply as human beings.

Letter to Samuel Cooper (30 April 1776) http://www.gutenberg.org/etext/2093
Context: We cannot make Events. Our Business is wisely to improve them. There has been much to do to confirm doubting Friends & fortify the Timid. It requires time to bring honest Men to think & determine alike even in important Matters. Mankind are governed more by their feelings than by reason.