Quotes about rest

page 32

Modern Manners (1983)

Source: Anarcho-Syndicalism (1938), Ch. 5 "The Methods of Anarcho-Syndicalism"
Context: It has often been charged against Anarcho-Syndicalism that it has no interest in the political structure of the different countries, and consequently no interest in the political struggles of the time, and confines its activities to the fight for purely economic demands. This idea is altogether erroneous and springs either from outright ignorance or wilful distortion of the facts. It is not the political struggle as such which distinguishes the Anarcho-Syndicalists from the modern labour parties, both in principle and in tactics, but the form of this struggle and the aims which it has in view. They by no means rest content with the ideal of a future society without lordship; their efforts are also directed, even today, at restricting the activities of the state and blocking its influence in every department of social life wherever they see an opportunity. It is these tactics which mark off Anarcho- Syndicalist procedure from the aims and methods of the political labour parties, all of whose activities tend constantly to broaden the sphere of influence of the political power of the state and to extend it in ever increasing measure over the economic life of society.

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
Context: To the Arab Nation it was as a birth from darkness into light; Arabia first became alive by means of it. A poor shepherd people, roaming unnoticed in its deserts since the creation of the world: a Hero-Prophet was sent down to them with a word they could believe: see, the unnoticed becomes world-notable, the small has grown world-great; within one century afterwards, Arabia is at Grenada on this hand, at Delhi on that;—glancing in valor and splendor and the light of genius, Arabia shines through long ages over a great section of the world. Belief is great, life-giving. The history of a Nation becomes fruitful, soul-elevating, great, so soon as it believes. These Arabs, the man Mahomet, and that one century,—is it not as if a spark had fallen, one spark, on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Grenada! I said, the Great Man was always as lightning out of Heaven; the rest of men waited for him like fuel, and then they too would flame.

Language Education in a Knowledge Context (1980)
Context: Definitions, like questions and metaphors, are instruments for thinking. Their authority rests entirely on their usefulness, not their correctness. We use definitions in order to delineate problems we wish to investigate, or to further interests we wish to promote. In other words, we invent definitions and discard them as suits our purposes. And yet, one gets the impression that... God has provided us with definitions from which we depart at the risk of losing our immortal souls. This is the belief that I have elsewhere called "definition tyranny," which may be defined... as the process of accepting without criticism someone else's definition of a word or a problem or a situation. I can think of no better method of freeing students from this obstruction of the mind than to provide them with alternative definitions of every concept and term with which they must deal in a subject. Whether it be "molecule," "fact," "law," "art," "wealth," "gene," or whatever, it is essential that students understand that definitions are hypotheses, and that embedded in them is a particular philosophical, sociological, or epistemological point of view.

Source: Epipsychidion (1821), l. 147
Context: Thy wisdom speaks in me, and bids me dare
Beacon the rocks on which high hearts are wreckt.
I never was attached to that great sect,
Whose doctrine is, that each one should select
Out of the crowd a mistress or a friend,
And all the rest, though fair and wise, commend
To cold oblivion, though it is in the code
Of modern morals, and the beaten road
Which those poor slaves with weary footsteps tread,
Who travel to their home among the dead
By the broad highway of the world, and so
With one chained friend, — perhaps a jealous foe,
The dreariest and the longest journey go.

Amusing Ourselves to Death: Public Discourse in the Age of Show Business (1985)
Context: The world in which we live is very nearly incomprehensible to most of us. There is almost no fact... that will surprise us for very long, since we have no comprehensive and consistent picture of the world which would make the fact appear as an unacceptable contradiction.... in a world without spiritual or intellectual order, nothing is unbelievable; nothing is predictable, and therefore, nothing comes as a particular surprise.... The medieval world was... not without a sense of order. Ordinary men and women... had no doubt that there was such a design, and their priests were well able, by deduction from a handful of principles, to make it, if not rational, at least coherent.... The situation we are presently in is much different.... sadder and more confusing and certainly more mysterious.... There is no consistent, integrated conception of the world which serves as the foundation on which our edifice of belief rests. And therefore... we are more naive than those of the Middle Ages, and more frightened, for we can be made to believe almost anything.

1963, UN speech
Context: But peace does not rest in charters and covenants alone. It lies in the hearts and minds of all people. And if it is cast out there, then no act, no pact, no treaty, no organization can hope to preserve it without the support and the wholehearted commitment of all people. So let us not rest all our hopes on parchment and on paper; let us strive to build peace, a desire for peace, a willingness to work for peace, in the hearts and minds of all our people. I believe that we can. I believe the problems of human destiny are not beyond the reach of human beings.

Ch. 24 http://historyisaweapon.com/defcon1/zinncomrev24.html
A People's History of the United States (1980)
Context: One percent of the nation owns a third of the wealth. The rest of the wealth is distributed in such a way as to turn those in the 99 percent against one another: small property owners against the propertyless, black against white, native-born against foreign-born, intellectuals and professionals against the uneducated and the unskilled. These groups have resented one another and warred against one another with such vehemence and violence as to obscure their common position as sharers of leftovers in a very wealthy country.

Source: The Conquest of Fear (1921), Chapter VIII : The Fear Of Death And Abundance Of Life, § V
Context: My small experience in the conquest of fear can be condensed into these four words: Calmly resting! quiet trust! That amid the turmoil of the time and the feverishness of our days it is always easy I do not pretend. Still less do I pretend that I accomplish it. I have said, a few lines above, that I tried. Trying is as far as I have gone; but even trying is productive of wonderful results.

The Conspiracy of Kings (1792)
Context: In every clime, thy visage greets my eyes,
In every tongue thy kindred accents rise;
The thought expanding swells my heart with glee,
It finds a friend, and loves itself in thee. Say then, fraternal family divine,
Whom mutual wants and mutual aids combine,
Say from what source the dire delusion rose,
That souls like ours were ever made for foes;
Why earth's maternal bosom, where we tread,
To rear our mansions and receive our bread,
Should blush so often for the face she bore,
So long be drench'd with floods of filial gore;
Why to small realms for ever rest confin'd
Our great affections, meant for all mankind.
Though climes divide us; shall the stream or sea,
That forms a barrier 'twixt my friend and me,
Inspire the wish his peaceful state to mar,
And meet his falchion in the ranks of war? Not seas, nor climes, nor wild ambition's fire
In nations' minds could e'er the wish inspire;
Where equal rights each sober voice should guide,
No blood would stain them, and no war divide.
'Tis dark deception, 'tis the glare of state,
Man sunk in titles, lost in Small and Great;
'Tis Rank, Distinction, all the hell that springs
From those prolific monsters, Courts and Kings.

1920s, Notes on Democracy (1926)
Context: Democracy always seems bent upon killing the thing it theoretically loves. I have rehearsed some of its operations against liberty, the very cornerstone of its political metaphysic. It not only wars upon the thing itself; it even wars upon mere academic advocacy of it. I offer the spectacle of Americans jailed for reading the Bill of Rights as perhaps the most gaudily humorous ever witnessed in the modern world. Try to imagine monarchy jailing subjects for maintaining the divine right of Kings! Or Christianity damning a believer for arguing that Jesus Christ was the Son of God! This last, perhaps, has been done: anything is possible in that direction. But under democracy the remotest and most fantastic possibility is a common place of every day. All the axioms resolve themselves into thundering paradoxes, many amounting to downright contradictions in terms. The mob is competent to rule the rest of us—but it must be rigorously policed itself. There is a government, not of men, but of laws—but men are set upon benches to decide finally what the law is and may be. The highest function of the citizen is to serve the state—but the first assumption that meets him, when he essays to discharge it, is an assumption of his disingenuousness and dishonour. Is that assumption commonly sound? Then the farce only grows the more glorious.
I confess, for my part, that it greatly delights me. I enjoy democracy immensely. It is incomparably idiotic, and hence incomparably amusing. Does it exalt dunderheads, cowards, trimmers, frauds, cads? Then the pain of seeing them go up is balanced and obliterated by the joy of seeing them come down. Is it inordinately wasteful, extravagant, dishonest? Then so is every other form of government: all alike are enemies to laborious and virtuous men. Is rascality at the very heart of it? Well, we have borne that rascality since 1776, and continue to survive. In the long run, it may turn out that rascality is necessary to human government, and even to civilization itself—that civilization, at bottom, is nothing but a colossal swindle. I do not know: I report only that when the suckers are running well the spectacle is infinitely exhilarating. But I am, it may be, a somewhat malicious man: my sympathies, when it comes to suckers, tend to be coy. What I can't make out is how any man can believe in democracy who feels for and with them, and is pained when they are debauched and made a show of. How can any man be a democrat who is sincerely a democrat?

Naked Pictures of Famous People (1998)
Context: Hitler: Denial is a powerful thing... I always thought I could stop any time I wanted. "If I could just get Czechoslovakia, that'll be the end of it. I'll be happy then." And then I'd get it and think, well geez, Poland's just up the road a piece and... you know the rest.

1920s, Authority and Religious Liberty (1924)
Context: The evidence of this is all about us, in our wealth, our educational facilities, our charities, our religious institutions, and in the moral influence which we exert on the world. Most of all, it is apparent in the unexampled place which is held by the people who toil. Our inhabitants are especially free to promote their own welfare. They are unburdened by militarism. They are not called upon to support any imperialistic designs. Every mother can rest in the assurance that her children will find here a land of devotion, prosperity and peace. The tall shaft near which we are gathered and yonder stately memorial remind us that our standards of manhood are revealed in the adoration which we pay to Washington and Lincoln. They are unrivaled and unsurpassed. Above all else, they are Americans. The institutions of our country stand justified both in reason and in experience. I am aware that they will continue to be assailed. But I know they will continue to stand. We may perish, but they will endure. They are founded on the Rock of Ages.

The Voluntary Movie Rating System (2004)
Context: The basic mission of the rating system is a simple one: to offer to parents some advance information about movies so that parents can decide what movies they want their children to see or not to see. The entire rostrum of the rating program rests on the assumption of responsibility by parents.

51
The Enchiridion (c. 135)

Keeping Life Out of Confusion (1938)
Context: When and if fascism comes to America it will not be labeled "made in Germany"; it will not be marked with a swastika; it will not even be called fascism; it will be called, of course, "Americanism." … The high-sounding phrase "the American way" will be used by interested groups intent on profit, to cover a multitude of sins against the American and Christian tradition, such sins as lawless violence, teargas and shotguns, denial of civil liberties … There is an obligation resting on us all to dedicate our minds to the hard task of thinking in terms of Christian objectives and values, so that we may be saved from moral confusion.
For never, probably, has there been a time when there was a more vigorous effort to surround social and international questions with such a fog of distortion and prejudices and hysterical appeal to fear. We have touched a new low in a Congressional investigation this Summer, used by some participating in it to whip up fear and prejudice against many causes of human welfare, such as concern for peace and the rights of labor to bargain collectively.

The First Revelation, Chapter 5
Context: It needeth us to have knowing of the littleness of creatures and to hold as nought all-thing that is made, for to love and have God that is unmade. For this is the cause why we be not all in ease of heart and soul: that we seek here rest in those things that are so little, wherein is no rest, and know not our God that is All-mighty, All-wise, All-good. For He is the Very Rest. God willeth to be known, and it pleaseth Him that we rest in Him; for all that is beneath Him sufficeth not us. And this is the cause why that no soul is rested till it is made nought as to all things that are made. When it is willingly made nought, for love, to have Him that is all, then is it able to receive spiritual rest.

What Is Life? (1944)
Context: What we call thought (1) is itself an orderly thing, and (2) can only be applied to material, i. e. to perceptions or experiences, which have a certain degree of orderliness. This has two consequences. First, a physical organization, to be in close correspondence with thought (as my brain is with my thought) must be a very well-ordered organization, and that means that the events that happen within it must obey strict physical laws, at least to a very high degree of accuracy. Secondly, the physical impressions made upon that physically well-organized system by other bodies from outside, obviously correspond to the perception and experience of the corresponding thought, forming its material, as I have called it. Therefore, the physical interactions between our system and others must, as a rule, themselves possess a certain degree of physical orderliness, that is to say, they too must obey strict physical laws to a certain degree of accuracy.
PHYSICAL LAWS REST ON ATOMIC STATISTICS AND ARE THEREFORE ONLY APPROXIMATE

The Lesson for Today (1942)
Context: I may have wept that any should have died
Or missed their chance, or not have been their best,
Or been their riches, fame, or love denied;
On me as much as any is the jest.
I take my incompleteness with the rest.
God bless himself can no one else be blessed.

I hold your doctrine of Memento Mori.
And were an epitaph to be my story
I’d have a short one ready for my own.
I would have written of me on my stone:
I had a lover’s quarrel with the world.

Quoted in "What'd I Say?" : The Atlantic Story : 50 Years of Music (2001) by Ahmet M. Ertegun; also partially quoted in What Is This Thing Called Jazz?: African American Musicians As Artists, Critics, and Activists (2002) by Eric C. Porter, p. 118, and Freedom Is, Freedom Ain't: Jazz And the Making of the Sixties (2005) by Scott Saul, p. 154
Context: Good jazz is when the leader jumps on the piano, waves his arms, and yells. Fine jazz is when a tenorman lifts his foot in the air. Great jazz is when he heaves a piercing note for 32 bars and collapses on his hands and knees. A pure genius of jazz is manifested when he and the rest of the orchestra run around the room while the rhythm section grimaces and dances around their instruments.

§ IV
1910s, At the Feet of the Master (1911)
Context: Of all the Qualifications, Love is the most important, for if it is strong enough in a man, it forces him to acquire all the rest, and all the rest without it would never be sufficient. Often it is translated as an intense desire for liberation from the round of births and deaths, and for union with God. But to put it in that way sounds selfish, and gives only part of the meaning. It is not so much desire as will, resolve, determination. To produce its result, this resolve must fill your whole nature, so as to leave no room for any other feeling. It is indeed the will to be one with God, not in order that you may escape from weariness and suffering, but in order that because of your deep love for Him you may act with Him and as He does. Because He is Love, you, if you would become one with Him, must be filled with perfect unselfishness and love also.
In daily life this means two things; first, that you shall be careful to do no hurt to any living thing; second, that you shall always be watching for an opportunity to help.
First, to do no hurt. Three sins there are which work more harm than all else in the world — gossip, cruelty, and superstition — because they are sins against love. Against these three the man who would fill his heart with the love of God must watch ceaselessly.

Speech on the death of Walbridge Abner Field, Chief Justice of Massachusetts (25 November 1899), reported in Speeches by Oliver Wendell Holmes (1900), p. 77.
1900s

Journal entry (26 August 1938); later published in The Wartime Journals (1970)
Context: The readiness to blame a dead pilot for an accident is nauseating, but it has been the tendency ever since I can remember. What pilot has not been in positions where he was in danger and where perfect judgment would have advised against going? But when a man is caught in such a position he is judged only by his error and seldom given credit for the times he has extricated himself from worse situations. Worst of all, blame is heaped upon him by other pilots, all of whom have been in parallel situations themselves, but without being caught in them. If one took no chances, one would not fly at all. Safety lies in the judgment of the chances one takes. That judgment, in turn, must rest upon one's outlook on life. Any coward can sit in his home and criticize a pilot for flying into a mountain in fog. But I would rather, by far, die on a mountainside than in bed. Why should we look for his errors when a brave man dies? Unless we can learn from his experience, there is no need to look for weakness. Rather, we should admire the courage and spirit in his life. What kind of man would live where there is no daring? And is life so dear that we should blame men for dying in adventure? Is there a better way to die?

Science and the Unseen World (1929)
Context: The scientific answer is relevant so far as concerns the sense-impressions... For the rest the human spirit must turn to the unseen world to which it itself belongs.<!--IV, p.43

1963, Limited Nuclear Test Ban Treaty speech
Context: During the next several years, in addition to the four current nuclear powers, a small but significant number of nations will have the intellectual, physical, and financial resources to produce both nuclear weapons and the means of delivering them. In time, it is estimated, many other nations will have either this capacity or other ways of obtaining nuclear warheads, even as missiles can be commercially purchased today. I ask you to stop and think for a moment what it would mean to have nuclear weapons in so many hands, in the hands of countries large and small, stable and unstable, responsible and irresponsible, scattered throughout the world. There would be no rest for anyone then, no stability, no real security, and no chance of effective disarmament. There would only be the increased chance of accidental war, and an increased necessity for the great powers to involve themselves in what otherwise would be local conflicts. If only one thermonuclear bomb were to be dropped on any American, Russian, or any other city, whether it was launched by accident or design, by a madman or by an enemy, by a large nation or by a small, from any corner of the world, that one bomb could release more destructive power on the inhabitants of that one helpless city than all the bombs dropped in the Second World War.

Political questionnaire response (1952)
Context: The other threat to the security of our tradition, I believe, lies at home. It is the current fear of radical ideas and of people who propound them. I do not agree with the extremists of either the left or the right, but I think they should be allowed to speak and to publish, both because they themselves have, and ought to have, rights, and once their rights are gone, the rights of the rest of us are hardly safe. Extremists typically want to squash not only those who disagree with them diametrically, but those who disagree with them at all. It seems to me that in every country where extremists of the left have gotten sufficiently in the saddle to squash the extremists of the right, they have ridden on to squash the center or terrorize it also. And the same goes for extremists of the right. I do not want that to happen in our country.

The Manly Wisdom of Will Rogers (2001)
Context: There are three kinds of men: The ones that learns by reading. The few who learn by observation. The rest of them have to pee on the electric fence for themselves.

Gravity's Rainbow (1973)
Context: Kekulé dreams the Great Serpent holding its own tail in its mouth, the dreaming Serpent which surrounds the World. But the meanness, the cynicism with which this dream is to be used. The Serpent that announces, "The World is a closed thing, cyclical, resonant, eternally-returning," is to be delivered into a system whose only aim is to violate the Cycle. Taking and not giving back, demanding that "productivity" and "earnings" keep on increasing with time, the System removing from the rest of the World these vast quantities of energy to keep its own tiny desperate fraction showing a profit: and not only most of humanity — most of the World, animal, vegetable, and mineral, is laid waste in the process. The System may or may not understand that it's only buying time. And that time is an artificial resource to being with, of no value to anyone or anything but the System, which must sooner or later crash to its death, when its addiction to energy has become more than the rest of the World can supply, dragging with it innocent souls all along the chain of life.

Love is Enough (1872), Song V: Through the Trouble and Tangle

Source: Galileo's Dream (2009), Ch. 13, p. 280
Context: We all have seven secret lives. The life of excretion; the world of inappropriate sexual fantasies; our real hopes; our terror of death; our experience of shame; the world of pain; and our dreams. No one ever knows these lives. Consciousness is solitary. Each person lives in that bubble universe that rests under the skull, alone.

Unfit for Mass Consumption (blog entries), 2010
Context: I'm wondering how the new crop of teens and twentysomethings became so afraid of emotion and the expression thereof.* Did their parents teach them? Did they learn it somewhere else? Is this a spontaneous cultural phenomenon? Are they afraid of appearing weak? Is this capitalism streamlining the human psyche to be more useful by eliminating anything that might hamper productivity? Is it a sort of conformism? I don't know, but I could go the rest of my life and never again hear anyone whine about someone else being "emo," and it would be a Very Good Thing.

Petronius, Ch. 72
Quo Vadis (1895)
Context: No God has promised me immortality; hence no surprise meets me. At the same time thou art mistaken, Vinicius, in asserting that only thy God teaches man to die calmly. No. Our world knew, before thou wert born, that when the last cup was drained, it was time to go, — time to rest, — and it knows yet how to do that with calmness. Plato declares that virtue is music, that the life of a sage is harmony. If that be true, I shall die as I have lived, — virtuously.

Ode to Memory (1830)
Context: In sweet dreams softer than unbroken rest
Thou leddest by the hand thine infant Hope.
The eddying of her garments caught from thee
The light of thy great presence; and the cope
Of the half-attain'd futurity,
Though deep not fathomless,
Was cloven with the million stars which tremble
O'er the deep mind of dauntless infancy.

Source: The Zahir (2005), p. 272.
Context: That is how I would have acted before my accident, but now my personal history had become unimportant. It had stopped being history and was once more becoming a legend, a search, an adventure, a journey into and away from myself. I was once more in a time which the things around me were changing and that is how I wanted it to be for the rest of my days.

Source: Myth, Symbol, and Meaning in Mary Poppins (2007), Ch. 2, p. 38
Context: These men — Yeats, James Stephens, and the rest — had aristocratic minds. For them, the world was not fragmented. An idea did not suddenly grow … all alone and separate. For them, all things had long family trees. They saw nothing shameful or silly in myths and fairy stories, nor did they shovel them out of sight and some cupboard marked "Only For Children." They were always willing to concede that there was more things in heaven and earth than philosophy dreamed of. They allowed for the unknown. And, as you can imagine, I took great heart from this. It was Æ who showed me how to look and learn from one's own writing. "Popkins" he said once — he always called her just plain Popkins, whether deliberately mistaking the name or not I never knew. His humor was always subtle — "Popkins had she lived in another age, in the old times to which she certainly belongs, she would undoubtedly have had long golden tresses, a wreath of flowers in one hand, and perhaps a spear in the other. Her eyes would have been like the sea, her nose comely, and on her feet winged sandals. But, this age being the Kali Yuga, as the Indus call it — in our terms, the Iron Age — she comes in habiliments suited to it."

1960s, Inaugural address (1965)
Context: For every generation, there is a destiny. For some, history decides. For this generation, the choice must be our own. [... ] Our destiny in the midst of change will rest on the unchanged character of our people, and on their faith.

Kalki : or The Future of Civilization (1929)

Thomas Jefferson to Mordecai M. Noah, May 28, 1818. Manuscript Division, Papers of Thomas Jefferson. http://www.jewishvirtuallibrary.org/jsource/loc/madison.html
1810s
Context: Your sect by its sufferings has furnished a remarkable proof of the universal spirit of religious intolerance inherent in every sect, disclaimed by all while feeble, and practiced by all when in power. Our laws have applied the only antidote to this vice, protecting our religious, as they do our civil rights, by putting all on an equal footing. But more remains to be done, for although we are free by the law, we are not so in practice. Public opinion erects itself into an inquisition, and exercises its office with as much fanaticism as fans the flames of an Auto-da-fé. The prejudice still scowling on your section of our religion altho' the elder one, cannot be unfelt by ourselves. It is to be hoped that individual dispositions will at length mould themselves to the model of the law, and consider the moral basis, on which all our religions rest, as the rallying point which unites them in a common interest; while the peculiar dogmas branching from it are the exclusive concern of the respective sects embracing them, and no rightful subject of notice to any other. Public opinion needs reformation on that point, which would have the further happy effect of doing away the hypocritical maxim of "intus et lubet, foris ut moris". Nothing, I think, would be so likely to effect this, as to your sect particularly, as the more careful attention to education, which you recommend, and which, placing its members on the equal and commanding benches of science, will exhibit them as equal objects of respect and favor.

opening lines
Oresteia (458 BC), Agamemnon

The Visitor (2002)
Context: "This place is a godland, you may call me god. Small g, for I am not proud. We are a race evolving in this Creation to serve the Maker of it. We act as temporary deities during the childhood of individual peoples and planets. I was the midwife who brought forth this world, who stirred the primordial ooze, and noted the life that crawled up from the sea. Our race is not unlike yours, but I am very old, and you are still very young."
"We come and go. I came to teach your people language. I raised up oracles, whispered to soothsayers, wove bright visions for sorcerers, and spoke marvels to your alchemists. I came again to raise up prophets in the the Real One's name: Bruno, Galileo, Newton, Fermi..."
The doctor interrupted, "The Real One? Who?"
"The Being whom I worship. The Ultimate who stands apart from time. The Deity some men think they are addressing when they pray with words. The Real One doesn't even perceive words. If IT did, imagine what IT would have to listen to! The Real One sees only the pattern of what is, where it begins and where it comes to rest. The only prayer IT perceives is action. … Only actions enter the pattern the Real One sees. What is. What was done. IT perceives neither intentions nor remorse."

Ch. 44 : the visitor

1961, UN speech
Context: The political disposition of peoples should rest upon their own wishes, freely expressed in plebiscites or free elections. If there are legal problems, they can be solved by legal means. If there is a threat of force, it must be rejected. If there is desire for change, it must be a subject for negotiation, and if there is negotiation, it must be rooted in mutual respect and concern for the rights of others.

Act II, scene i.
Manfred (1817)
Context: Think'st thou existence doth depend on time?
It doth; but actions are our epochs: mine
Have made my days and nights imperishable
Endless, and all alike, as sands on the shore
Innumerable atoms; and one desert
Barren and cold, on which the wild waves break,
But nothing rests, save carcases and wrecks,
Rocks, and the salt-surf weeds of bitterness.

Source: The Sword or the Cross, Which Should be the Weapon of the Christian Militant? (1921), Ch.4 p. 65-69
Context: The third reference is to Matthew 22:21 and to the 13th chapter of Romans. It is said that Jesus and St. Paul accepted the authority of the state, and since the state rests upon force and war, the Christian must likewise accept these. It is quite true that Jesus recognized the sphere of the state, in the statement, "Give Caesar what belongs to Caesar." He paid taxes and never renounced the authority of the state. But this is only a half-truth. He likewise said, "Give God what belongs to God," and "Seek ye first the kingdom of God." St. Paul also upholds the state, especially in the thirteenth chapter of Romans. Upon close inspection of the teaching of St. Paul, however, the most that can be said in this connection is that the authority of the state is to be recognized and obeyed in so far as it does not conflict with the higher law of God.... The New Testament is filled with instances where the disciples refused to obey the government authorities, and many times they were imprisoned for disobedience. When commanded by the officials to cease their Christian activity, they replied, "We must obey God rather than man."

Love is Enough (1872), Song VIII: While Ye Deemed Him A-Sleeping
Context: All wonder of pleasure, all doubt of desire,
All blindness, are ended, and no more ye feel
If your feet treat his flowers or the flames of his fire,
If your breast meet his balms or the edge of his steel.
Change is come, and past over, no more strife, no more learning:
Now your lips and your forehead are sealed with his seal,
Look backward and smile at the thorns and the burning.
— Sweet rest, O my soul, and no fear of returning!

heart
Parva Naturalia 467b.13–16
Parts of Animals

As quoted in Womanspirit Rising: A Feminist Reader in Religion (1979) by Carol P. Christ and Judith Plaskow
Context: Much of what is written on the craft is biased in one way or another, so weed out what is useful to you and ignore the rest. I see the next few years as being crucial in the transformation of our culture away from the patriarchal death cults and toward the love of life, of nature, of the female principle. The craft is only one path among the many opening up for women, and many of us will blaze new trails as we explore the uncharted country of our own interiors. The heritage, the culture, the knowledge of the ancient priestesses, healers, poets, singers, and seers were nearly lost, but a seed survived the flames that will blossom in a new age into thousands of flowers. The long sleep of Mother Goddess is ended. May She awaken in each of our hearts — Merry meet, merry part, and blessed be.

1940s, "Autobiographical Notes" (1949)
Context: Reflections of this type made it clear to me as long ago as shortly after 1900, i. e., shortly after Planck's trailblazing work, that neither mechanics nor electrodynamics could (except in limiting cases) claim exact validity. By and by I despaired of the possibility of discovering the true laws by means of constructive efforts based on known facts. The longer and the more despairingly I tried, the more I came to the conviction that only the discovery of a universal formal principle could lead us to assured results.... How, then, could such a universal principle be found? After ten years of reflection such a principle resulted from a paradox upon which I had already hit at the age of sixteen: If I pursue a beam of light with the velocity c (velocity of light in a vacuum), I should observe such a beam as a spatially oscillatory electromagnetic field at rest. However, there seems to be no such thing, whether on the bases of experience or according to Maxwell's equations. From the very beginning it appeared to me intuitively clear that, judged from the stand-point of such an observer, everything would have to happen according to the same laws as for an observer who, relative to the earth, was at rest.

" My Philanthropic Pledge http://givingpledge.org/pdf/letters/Buffett_Letter.pdf" at the The Giving Pledge (2010)
Context: Some material things make my life more enjoyable; many, however, would not. I like having an expensive private plane, but owning a half-dozen homes would be a burden. Too often, a vast collection of possessions ends up possessing its owner. The asset I most value, aside from health, is interesting, diverse, and long-standing friends.
My wealth has come from a combination of living in America, some lucky genes, and compound interest. Both my children and I won what I call the ovarian lottery. (For starters, the odds against my 1930 birth taking place in the U. S. were at least 30 to 1. My being male and white also removed huge obstacles that a majority of Americans then faced.) My luck was accentuated by my living in a market system that sometimes produces distorted results, though overall it serves our country well. I’ve worked in an economy that rewards someone who saves the lives of others on a battlefield with a medal, rewards a great teacher with thank-you notes from parents, but rewards those who can detect the mispricing of securities with sums reaching into the billions. In short, fate’s distribution of long straws is wildly capricious.
The reaction of my family and me to our extraordinary good fortune is not guilt, but rather gratitude. Were we to use more than 1% of my claim checks on ourselves, neither our happiness nor our well-being would be enhanced. In contrast, that remaining 99% can have a huge effect on the health and welfare of others. That reality sets an obvious course for me and my family: Keep all we can conceivably need and distribute the rest to society, for its needs. My pledge starts us down that course.

The Chinese Novel (1938)
Context: I grew up believing that the novel has nothing to do with pure literature. So I was taught by scholars. The art of literature, so I was taught, is something devised by men of learning. Out of the brains of scholars came rules to control the rush of genius, that wild fountain which has its source in deepest life. Genius, great or less, is the spring, and art is the sculptured shape, classical or modern, into which the waters must be forced, if scholars and critics were to be served. But the people of China did not so serve. The waters of the genius of story gushed out as they would, however the natural rocks allowed and the trees persuaded, and only common people came and drank and found rest and pleasure. For the novel in China was the peculiar product of the common people. And it was solely their property.

The Cornerstone Speech (1861)
Context: This idea, though not incorporated in the constitution, was the prevailing idea at that time. The constitution, it is true, secured every essential guarantee to the institution while it should last, and hence no argument can be justly urged against the constitutional guarantees thus secured, because of the common sentiment of the day. Those ideas, however, were fundamentally wrong. They rested upon the assumption of the equality of races. This was an error. It was a sandy foundation, and the government built upon it fell when the 'storm came and the wind blew'.

The Libertarian as Conservative (1984)
Context: Most work serves the predatory purposes of commerce and coercion and can be abolished outright. The rest can be automated away and/or transformed — by the experts, the workers who do it — into creative, playlike pastimes whose variety and conviviality will make extrinsic inducements like the capitalist carrot and the Communist stick equally obsolete. In the hopefully impending meta-industrial revolution, libertarian communists revolting against work will settle accounts with “libertarians” and “Communists” working against revolt. And then we can go for the gusto!

13 -17
Ulysses (1842)
Context: I cannot rest from travel: I will drink
Life to the lees: all times I have enjoy'd
Greatly, have suffer'd greatly, both with those
That loved me, and alone, on shore, and when
Thro' scudding drifts the rainy Hyades
Vext the dim sea: I am become a name;
For always roaming with a hungry heart
Much have I seen and known; cities of men
And manners, climates, councils, governments,
Myself not least, but honour'd of them all;
And drunk delight of battle with my peers,
Far on the ringing plains of windy Troy.

95
Golden Sayings of Epictetus

Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VIII Further Observations on the Bible
Context: Scripture makes it clear that unlike the conceptions of Abraham and of Jacob, Isaac was conceived through divine agency. Like the Mycenaean Greek heroes, Isaac could claim paternity at two levels; the human and the divine.... Normative Judaism has divested itself of this approach to the paternity of heroes, in spite of the tell-tale text in Genesis. Midrash does not hesitate to call Moses half-god and half-man.... The Church tradition that connects the sacrifice of Isaac with the sacrifice of Christ apparently rests on a sound exegesis, for the sacrifice of Isaac would have meant not only the sacrifice of Abraham's son but of God's.

Source: His Dark Materials, The Subtle Knife (1997), Ch. 15 : Bloodmoss
Context: If you're the bearer of the knife, you have a task that's greater than you can imagine. A child... How could they let it happen? Well, so it must be.... There is a war coming, boy. The greatest war there ever was. Something like it happened before, and this time the right side must win. We've had nothing but lies and propaganda and cruelty and deceit for all the thousands of years of human history. It's time we started again, but properly this time...."
He stopped to take in several rattling breaths.
"The knife," he went on after a minute. "They never knew what they were making, those old philosophers. They invented a device that could split open the very smallest particles of matter, and they used it to steal candy. They had no idea that they'd made the one weapon in all the universes that could defeat the tyrant. The Authority. God. The rebel angels fell because they didn't have anything like the knife; but now..."
"I didn't want it! I don't want it now!" Will cried. "If you want it, you can have it! I hate it, and I hate what it does — "
"Too late. You haven't any choice: you're the bearer. It's picked you out. And, what's more, they know you've got it; and if you don't use it against them, they'll tear it from your hands and use it against the rest of us, forever and ever."

The The Betrothed (1825), Volume I, Chapter XIII http://books.google.com/books?id=3w8OAAAAQAAJ&q=%22Too+much+rest+is+rust%22&pg=PA226#v=onepage

The Man With the Blue Guitar (1937)
Context: What is beyond the cathedral, outside,
Balances with nuptial song.
So it is to sit and to balance things
To and to and to the point of still,
To say of one mask it is like,
To say of another it is like,
To know that the balance does not quite rest,
That the mask is strange, however like.

2010s, 2014 FIFA World Cup, Brazil v. Germany (2014)
Context: Yeah. We're in a special place, Ian. We've seen some football matches in our time. But, I've never seen? Seen a game like this, or been in a spectacle like this. I'll remember this for the rest of my life. Yeah, yeah. You'd much rather see seven goals than a one-nil defensive display, wouldn't you? At least they're getting entertained.

Stein v. New York, 346 U.S. 156, 184 (1953)
Judicial opinions

" Oenone http://www.sc.edu/library/spcoll/britlit/tenn/oenone.html", st. 3 (1832)

Statement after the suicide of Aaron Swartz, in "An Incredible Soul": Larry Lessig Remembers Aaron Swartz After Cyberactivist’s Suicide Before Trial; Parents Blame Prosecutor" at Democracy NOW! (14 January 2013) http://www.democracynow.org/2013/1/14/an_incredible_soul_lawrence_lessig_remembers
Context: I received an email from JSTOR four days before Aaron died, from the president of JSTOR, announcing, celebrating that JSTOR was going to release all of these journal articles to anybody around the world who wanted access — exactly what Aaron was fighting for. And I didn’t have time to send it to Aaron; I was on — I was traveling. But I looked forward to seeing him again — I had just seen him the week before — and celebrating that this is what had happened. So, all of us think there are a thousand things we could have done, a thousand things we could have done, and we have to do, because Aaron Swartz is now an icon, an ideal. He is what we will be fighting for, all of us, for the rest of our lives. … Every time you saw Aaron, he was surrounded by five or 10 different people who loved and respected and worked with him. He was depressed because he was increasingly recognizing that the idealism he brought to this fight maybe wasn’t enough. When he saw all of his wealth gone, and he recognized his parents were going to have to mortgage their house so he could afford a lawyer to fight a government that treated him as if he were a 9/11 terrorist, as if what he was doing was threatening the infrastructure of the United States, when he saw that and he recognized how — how incredibly difficult that fight was going to be, of course he was depressed.
Now, you know, I’m not a psychiatrist. I don’t know whether there was something wrong with him because of — you know, beyond the rational reason he had to be depressed, but I don’t — I don’t — I don’t have patience for people who want to say, "Oh, this was just a crazy person; this was just a person with a psychological problem who killed himself." No. This was somebody — this was somebody who was pushed to the edge by what I think of as a kind of bullying by our government. A bullying by our government.

1920s, Toleration and Liberalism (1925)
Context: It is for these reasons that it seems clear that the results of the war will be lost and we shall only be entering a period of preparation for another conflict unless we can demobilize the racial antagonisms, fears, hatreds, and suspicions, and create an attitude of toleration in the public mind of the peoples of the earth. If our country is to have any position of leadership, I trust it may be in that direction, and I believe that the place where it should begin is at home. Let us cast off our hatreds. Let us candidly accept our treaties and our natural obligations of peace. We know and everyone knows that these old systems, antagonisms, and reliance on force have failed. If the world has made any progress, it has been the result of the development of other ideals. If we are to maintain and perfect our own civilization, if we are to be of any benefit to the rest of mankind, we must turn aside from the thoughts of destruction and cultivate the thoughts of construction. We can not place our main reliance upon material forces. We must reaffirm and reinforce our ancient faith in truth and justice, in charitableness and tolerance. We must make our supreme commitment to the everlasting spiritual forces of life. We must mobilize the conscience of mankind.

Alternate translation: Then in the middle of all stands the sun. For who, in our most beautiful temple, could set this light in another or better place, than that from which it can at once illuminate the whole? Not to speak of the fact that not unfittingly do some call it the light of the world, others the soul, still others the governor. Tremigistus calls it the visible God; Sophocles' Electra, the All-seer. And in fact does the sun, seated on his royal throne, guide his family of planets as they circle round him.
Book 1, Ch. 10, Alternate translation as quoted in Edwin Arthur Burtt in The Metaphysical Foundations of Modern Physical Science (1925)
De revolutionibus orbium coelestium (1543)
Context: At rest, however, in the middle of everything is the sun. For, in this most beautiful temple, who would place this lamp in another or better position than that from which it can light up the whole thing at the same time? For, the sun is not inappropriately called by some people the lantern of the universe, its mind by others, and its ruler by still others. The Thrice Greatest labels it a visible god, and Sophocles' Electra, the all-seeing. Thus indeed, as though seated on a royal throne, the sun governs the family of planets revolving around it.

See a person's “being”, observe his motive, notice his result. How can a person conceal his character? [by 朱冀平]
The Analects, Chapter I, Chapter II
Context: See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character?

What then must we do? (1886)
Context: The conscience of a man of our circle, if he retains but a scrap of it, cannot rest, and poisons all the comforts and enjoyments of life supplied to us by the labour of our brothers, who suffer and perish at that labour. And not only does every conscientious man feel this himself (he would be glad to forget it, but cannot do so in our age) but all the best part of science and art - that part which has not forgotten the purpose of its vocation - continually reminds us of our cruelty and of our unjustifiable position. The old firm justifications are all destroyed; the new ephemeral justifications of the progress of science for science's sake and art for art's sake do not stand the light of simple common sense. Men's consciences cannot be set at rest by new excuses, but only by a change of life which will make any justification of oneself unnecessary as there will be nothing needing justification.

A Thanksgiving Sermon (1897)
Context: The church regarded epidemics as the messengers of the good God. The “Black Death” was sent by the eternal Father, whose mercy spared some and whose justice murdered the rest. To stop the scourge, they tried to soften the heart of God by kneelings and prostrations—by processions and prayers—by burning incense and by making vows. They did not try to remove the cause. The cause was God. They did not ask for pure water, but for holy water. Faith and filth lived or rather died together. Religion and rags, piety and pollution kept company. Sanctity kept its odor.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. II : The Fellow-Craft, p. 40
Context: Work only can keep even kings respectable. And when a king is a king indeed, it is an honorable office to give tone to the manners and morals of a nation; to set the example of virtuous conduct, and restore in spirit the old schools of chivalry, in which the young manhood may be nurtured to real greatness. Work and wages will go together in men's minds, in the most royal institutions. We must ever come to the idea of real work. The rest that follows labor should be sweeter than the rest which follows rest.

"Letter to Joseph Priestley" in response to Priestley's "experiments on the restoration of air [by plants] made noxious by animals breathing it, or putrefying it..." read in Philosophical Transactions LXII 147-267 of the Royal Society (1772) and quoted in John Towill Rutt, Life and Correspondence of Joseph Priestley http://books.google.com/books?id=psMGAAAAQAAJ... Vol.1 (1831).
Context: That the vegetable creation should restore the air which is spoiled by the animal part of it, looks like a rational system, and seems to be of a piece with the rest. Thus fire purifies water all the world over. It purifies it by distillation, when it raises it in vapours, and lets it fall in rain; and farther still by filtration, when keeping it fluid, it suffers that rain to percolate the earth. We knew before that putrid animal substances were converted into sweet vegetables when mixed with the earth and applied as manure; and now, it seems, that the same putrid substances, mixed with the air, have a similar effect. The strong, thriving state of your mint, in putrid air, seems to show that the air is mended by taking something from it, and not by adding to it. I hope this will give some check to the rage of destroying trees that grow near houses, which has accompanied our late improvements in gardening, from an opinion of their being unwholesome. I am certain, from long observation, that there is nothing unhealthy in the air of woods; for we Americans have everywhere our country habitations in the midst of woods, and no people on earth enjoy better health or are more prolific.

Saint's Progress (1919)
Context: "I cannot explain. There are things that I can't make clear, because you are wilfully blind to all that I believe in. For what do you imagine we are fighting this great war, if it is not to reestablish the belief in love as the guiding principle of life?"
Laird shook his head. "We are fighting to redress a balance, which was in danger of being lost."
"The balance of power?"
"Heavens! — no! The balance of philosophy."
Pierson smiled. "That sounds very clever, George; but again, I don't follow you."
"The balance between the sayings: 'Might is Right,' and 'Right is Might.' They're both half-truth, but the first was beating the other out of the field. All the rest of it is cant, you know. And by the way, sir, your Church is solid for punishment of the evildoer. Where's mercy there? Either its God is not merciful, or else it doesn't believe in its God.

Strategic objectives of new Government (May 23, 2007)
Context: The future of the western economies in the coming decades will rest on their capacity to fuel economic growth whilst reducing our impact on the planet. Scotland is not just part of that - in truth we are well placed to be a leader. Scotland sits at the heart of one of the wealthiest parts of our planet.

IX, 2, 14; translation by John Carew Rolfe
Historiarum Alexandri Magni Macedonis Libri Qui Supersunt, Book IX

Second of three poems ("Three Dirges") written by Tao Yuanming in 427, the same year he died at the age of 63, and often read as poems written for his own funeral.
John Minford and Joseph S. M. Lau (eds.), Classical Chinese Literature: An Anthology of Translations (2000), p. 513
Context: In former days I wanted wine to drink;
The wine this morning fills the cup in vain.
I see the spring mead with its floating foam,
And wonder when to taste of it again.
The feast before me lavishly is spread,
My relatives and friends beside me cry.
I wish to speak but lips can shape no voice,
I wish to see but light has left my eye.
I slept of old within the lofty hall,
Amidst wild weeds to rest I now descend.
When once I pass beyond the city gate
I shall return to darkness without end.

Prologue.
Invisible Man (1952)
Context: I am one of the most irresponsible beings that ever lived. Irresponsibility is part of my invisibility; any way you face it, it is a denial. But to whom can I be responsible, and why should I be, when you refuse to see me? And wait until I reveal how truly irresponsible I am. Responsibility rests upon recognition, and recognition is a form of agreement.

"Childhood's End", on Obscured by Clouds (1972)
Context: You shout in your sleep.
Perhaps the price is just too steep.
Is your conscience at rest if once put to the test?
You awake with a start to just the beating of your heart.
Just one man beneath the sky,
Just two ears, just two eyes.

Ideas, p. 23
Catching the Big Fish (2006)
Context: An idea is a thought. It's a thought that holds more than you think it does when you receive it. But in that first moment there is a spark. In a comic strip, if someone gets an idea, a lightbulb goes on. It happens in an instant, just as in life.
It would be great if the entire film came all at once. But it comes, for me, in fragments. That first fragment is like the Rosetta stone. It's the piece of the puzzle that indicates the rest. It's a hopeful puzzle piece.
In Blue Velvet, it was red lips, green lawns, and the song — Bobby Vinton's version of "Blue Velvet". The next thing was an ear lying in a field. And that was it.
You fall in love with the first idea, that little tiny piece. And once you've got it, the rest will come in time.

"Would you like to see a little of it?" said the Mock Turtle. (3 April 2010) http://greygirlbeast.livejournal.com/639337.html
Unfit for Mass Consumption (blog entries), 2010

1960s, Freedom From The Known (1969)
Context: What can a human being do — what can you and I do — to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth — you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door — which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to — then you will also see that this living thing is what you actually are — your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears.

"Chiropractic" in Baltimore Evening Sun http://www.chirobase.org/12Hx/mencken.html (December 1924)
1920s
Context: This preposterous quackery flourishes lushly in the back reaches of the Republic, and begins to conquer the less civilized folk of the big cities. As the oldtime family doctor dies out in the country towns, with no competent successor willing to take over his dismal business, he is followed by some hearty blacksmith or ice-wagon driver, turned into a chiropractor in six months, often by correspondence. In Los Angeles the Damned there are probably more chiropractors than actual physicians, and they are far more generally esteemed. Proceeding from the Ambassador Hotel to the heart of the town, along Wilshire boulevard, one passes scores of their gaudy signs; there are even many chiropractic "hospitals." The morons who pour in from the prairies and deserts, most of them ailing, patronize these "hospitals" copiously, and give to the chiropractic pathology the same high respect that they accord to the theology of the town sorcerers. That pathology is grounded upon the doctrine that all human ills are caused by the pressure of misplaced vertebra upon the nerves which come out of the spinal cord—in other words, that every disease is the result of a pinch. This, plainly enough, is buncombe. The chiropractic therapeutics rest upon the doctrine that the way to get rid of such pinches is to climb upon a table and submit to a heroic pummeling by a retired piano-mover. This, obviously, is buncombe doubly damned.

Lt. Cmdr. Charles E. Madison.
The Americanization of Emily (1964)
Context: You've done the morally right thing. God save us all from people who do the morally right thing. It's always the rest of us who get broken in half.

De Abaitua interview (1998)
Context: The traditional definition of magic – and I think this comes from Crowley who laid down a lot of the ground rules – he defined magic as bringing about change in accordance with the will. I’m not sure about that. It’s certainly part of it, but to bring about change in the universe in accordance with your will seems to me to be misunderstanding the relationship between the individual and the universe. In my relationship with the universe, I do tend to see myself as very much the Junior Partner. I don’t want to impose my will on the universe, I’d rather the universe imposed its will on me. I would rather that what I wanted was more in tune with what the universe wanted. So my definition of magic is a bit less invasive and intrusive. … It’s more exploratory with me. I see magic as a vantage point from which one can look down on the rest of consciousness. It’s a point outside normal consciousness from which you can look at normal consciousness, it’s a point outside beliefs from which you can look at beliefs. All beliefs are reality tunnels, to use Anton Wilson’s phrase. There is the Communist reality tunnel, the Feminist reality tunnel, all of which seem to be the whole of reality when you are in the middle of them. The whole universe is based on Marxist theory if you’re an intent Marxist. Magic is having a plan of all the tunnels, and seeing the overall condition in which they all work. Being aware of different possibilities.

interviewed by
Context: I once wrote a lecture for Manchester University called « Moments of Discovery » in which I said that there are two moments that are important. There's the moment when you know you can find out the answer and that's the period you are sleepless before you know what it is. When you've got it and know what it is, then you can rest easy.

Rand al'Thor
(15 October 1993)

Poems by Currer, Ellis, and Acton Bell (1846), Dreams (1845)

As quoted by Philibert de Gramont (1701), in Memoirs of the Court of Charles the Second (1846) by Anthony Hamilton, edited by Sir Walter Scott.
Context: Mrs. Lane and I took our journey towards Bristol, resolving to lie at a place called Long Marson, in the vale of Esham.
But we had not gone two hours on our way but the mare I rode on cast a shoe; so we were forced to ride to get another shoe at a scattering village, whose name begins with something like Long—. And as I was holding my horse's foot, I asked the smith what news? He told me that there was no news that he knew of, since the good news of the beating of the rogues the Scots. I asked him whether there was none of the English taken that joined with the Scots? He answered, that he did not hear that that rogue Charles Stewart was taken; but some of the others, he said, were taken, but not Charles Stewart. I told him, that if that rogue were taken he deserved to be hanged, more than all the rest, for bringing in the Scots. Upon which he said, that I spoke like an honest man, and so we parted.

Introduction to Ward's English Poets (1880)
Context: For poetry the idea is everything; the rest is a world of illusion, of divine illusion. Poetry attaches its emotion to the idea; the idea is the fact. The strongest part of our religion today is its unconscious poetry.

The Figure a Poem Makes (1939)
Context: No tears in the writer, no tears in the reader. No surprise for the writer, no surprise for the reader. For me the initial delight is in the surprise of remembering something I didn't know I knew. I am in a place, in a situation, as if I had materialized from cloud or risen out of the ground. There is a glad recognition of the long lost and the rest follows. Step by step the wonder of unexpected supply keeps growing. The impressions most useful to my purpose seem always those I was unaware of and so made no note of at the time when taken, and the conclusion is come to that like giants we are always hurling experience ahead of us to pave the future with against the day when we may Want to strike a line of purpose across it for somewhere. The line will have the more charm for not being mechanically straight. We enjoy the straight crookedness of a good walking stick. Modern instruments of precision are being used to make things crooked as if by eye and hand in the old days.

News from Nowhere (1890)
Context: Go back again, now you have seen us, and your outward eyes have learned that in spite of all the infallible maxims of your day there is yet a time of rest in store for the world, when mastery has changed into fellowship — but not before. Go back again, then, and while you live you will see all round you people engaged in making others live lives which are not their own, while they themselves care nothing for their own real lives — men who hate life though they fear death. Go back and be the happier for having seen us, for having added a little hope to your struggle. Go on living while you may, striving, with whatsoever pain and labour needs must be, to build up little by little the new day of fellowship, and rest, and happiness.

Lt. Cmdr. Charles E. Madison.
The Americanization of Emily (1964)
Context: We shall never end wars, Mrs. Barham, by blaming it on the ministers and generals, or warmongering imperialists, or all the other banal bogeys. It's the rest of us who build statues to those generals and name boulevards after those ministers. The rest of us who make heroes of our dead and shrines of our battlefields. We wear our widow's weeds like nuns, Mrs. Barham, and perpetuate war by exalting its sacrifices.

Adam Bede (1859)

The Analects, The Great Learning
Context: What the great learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.

Chpt.3, p. 26
Principles of Geology (1832), Vol. 1
Context: The excavations made in 1517, for repairing the city of Verona, brought to light a multitude of curious petrifactions, and furnished matter for speculation to different authors, and among the rest to Fracastoro, who declared his opinion, that fossil shells had all belonged to living animals, which had formerly lived and multiplied, where their exuviæ are now found. He exposed the absurdity of having recourse to a certain 'plastic force,' which it was said had power to fashion stones into organic forms; and, with no less cogent arguments, demonstrated the futility of attributing the situation of the shells in question to the Mosaic deluge, a theory obstinately defended by some. That inundation, he observed, was too transient, it consisted principally of fluviatile waters; and if it had transported shells to great distances, must have strewed them over the surface, not buried them at vast depths in the interior of mountains. His clear exposition of the evidence would have terminated the discussion for ever, if the passions of mankind had not been enlisted in the dispute; and even though doubts should for a time have remained in some minds, they would speedily have been removed by the fresh information obtained almost immediately afterwards, respecting the structure of fossil remains, and of their living analogues.

Arrowsmith (1925), Ch. 14

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010