Broken Lights p. 63 Diaries 1951-1952.
Source: "The Latest Attack on Metaphysics" (1937), p. 150.
Wolves: Behavior, Ecology and Conservation (2003)
“With a higher moral nature will come a restriction on the multiplication of the inferior.”
The Principles of Biology, Vol. II (1867), Part VI: Laws of Multiplication, ch. 8: Human Population in the Future
Principles of Biology (1864)
“Any unwillingness to learn mathematics today can greatly restrict your possibilities tomorrow.”
Methods of Mathematics Applied to Calculus, Probability, and Statistics (1985)
Russian Novelists (1887), page 214 (translated by Jane Loring Edmands)
Source: The transformation of corporate control, 1993, p. 166
The FBI wants a backdoor only it can use – but wanting it doesn't make it possible http://theguardian.com/technology/2016/feb/24/the-fbi-wants-a-backdoor-only-it-can-use-but-wanting-it-doesnt-make-it-possible in The Guardian (24 February 2016)
E. Pestel (1982) Modellers and politicians. In: Futures, Volume 14, Issue 2, April 1982, pp. 122–128.
Robert J. Shiller (1984), Review of Rational Expectations and Econometric Practice by Robert E. Lucas, Thomas J. Sargent.
A Message from President-Elect Donald J. Trump https://www.youtube.com/watch?v=7xX_KaStFT8 (21 November 2016)
2010s, 2016, November
Preface
1940s, The Economics of Peace, 1945
Source: Capitalism and Modern Social Theory (1971), pp. 15-16.
"Good Sports & Bad", p. 325; originally published in The New York Review of Books (1995-03-02)
Triumph and Tragedy in Mudville (2003)
The Social History of Art, Volume I. From Prehistoric Times to the Middle Ages, 1999, Chapter II. Ancient Oriental Urban cultures
But I would rather go back to the old days when even the most modest attempt by Government to intervene in commerce and industry was rudely rebuffed.
March 27, 1968, page 213.
Official Report of Proceedings of the Hong Kong Legislative Council
“Eliminate all restrictions that confine learners to sitting still in boxes inside of boxes.”
Teaching as a Subversive Activity (1969)
Context: If every college teacher taught his courses in the manner we have suggested, there would be no needs for a methods course. Every course would be a course in methods of learning and, therefore, in methods of teaching. For example, a "literature" course would be a course in the process of learning how to read. A history course would be a course in the process of learning how to do history. And so on. But this is the most farfetched possibility of all since college teachers, generally speaking, are more fixated on the Trivia game, than any group of teachers in the educational hierarchy. Thus we are left with the hope that, if methods courses could be redesigned to be model learning environments, the educational revolution might begin. In other words, it will begin as soon as there are enough young teachers who sufficiently despise the crippling environments they are employed to supervise to want to subvert them. The revolution will begin to be visible when such teachers take the following steps (many students who have been through the course we have described do not regard these as "impractical"): 1. Eliminate all conventional "tests" and "testing." 2. Eliminate all "courses." 3. Eliminate all "requirements." 4. Eliminate all full time administrators and administrations. 5. Eliminate all restrictions that confine learners to sitting still in boxes inside of boxes.... the conditions we want to eliminate... happen to be the sources of the most common obstacles to learning. We have largely trapped ourselves in our schools into expending almost all of our energies and resources in the direction of preserving patterns and procedures that make no sense even in their own terms. They simply do not produce the results that are claimed as their justification in the first place — quite the contrary. If it is practical to persist in subsidizing at an ever-increasing social cost a system which condemns our youth to ten or 12 or 16 years of servitude in a totalitarian environment ostensibly for the purpose of training them to be fully functioning, self-renewing citizens of democracy, then we are vulnerable to whatever criticisms that can be leveled.
Essentials to Peace (1953)
Context: The points I have just discussed are, of course, no more than a very few suggestions in behalf of the cause of peace. I realize that they hold nothing of glittering or early promise, but there can be no substitute for effort in many fields. There must be effort of the spirit — to be magnanimous, to act in friendship, to strive to help rather than to hinder. There must be effort of analysis to seek out the causes of war and the factors which favor peace, and to study their application to the difficult problems which will beset our international intercourse. There must be material effort — to initiate and sustain those great undertakings, whether military or economic, on which world equilibrium will depend.
If we proceed in this manner, there should develop a dynamic philosophy which knows no restrictions of time or space. In America we have a creed which comes to us from the deep roots of the past. It springs from the convictions of the men and women of many lands who founded the nation and made it great. We share that creed with many of the nations of the Old World and the New with whom we are joined in the cause of peace.
1920s, Whose Country Is This? (1921)
Context: It would not be unjust to ask of every alien: What will you contribute to the common good, once you are admitted through the gates of liberty? Our history is full of answers of which we might be justly proud. But of late, the answers have not been so readily or so eloquently given. Our country must cease to be regarded as a dumping ground. Which does not mean that it must deny the value of rich accretions drawn from the right kind of immigration. Any such restriction, except as a necessary and momentary expediency, would assuredly paralyze our national vitality. But measured practically, it would be suicidal for us to let down the bars for the inflowing of cheap manhood, just as, commercially, it would be unsound for this country to allow her markets to be overflooded with cheap goods, the product of a cheap labor. There is no room either for the cheap man or the cheap goods.
Source: 1910's, The Art of Noise', 1913, p. 6
Context: This evolution toward noise-sound is only possible today. The ear of an eighteenth century man never could have withstood the discordant intensity of some of the chords produced by our orchestras (whose performers are three times as numerous); on the other hand our ears rejoice in it, for they are attuned to modern life, rich in all sorts of noises. But our ears far from being satisfied, keep asking for bigger acoustic sensations. However, musical sound is too restricted in the variety and the quality of its tones. Music marks time in this small circle and vainly tries to create a new variety of tones... We must break at all cost from this restrictive circle of pure sounds and conquer the infinite variety of noise-sounds.
Vol. 2 "On the Suffering of the World" as translated in Essays and Aphorisms (1970), as translated by R. J. Hollingdale
Parerga and Paralipomena (1851), Counsels and Maxims
Context: The animals are much more content with mere existence than we are; the plants are wholly so; and man is so according to how dull and insensitive he is. The animal’s life consequently contains less suffering but also less pleasure than the human’s, the direct reason being that on the one hand it is free from care and anxiety and the torments that attend them, but on the other is without hope and therefore has no share in that anticipation of a happy future which, together with the enchanting products of the imagination which accompany it, is the source of most of our greatest joys and pleasures. The animal lacks both anxiety and hope because its consciousness is restricted to what is clearly evident and thus to the present moment: the animal is the present incarnate.
"Notes on 'Camp'" (1964), note 54, p. 291
Against Interpretation and Other Essays (1966)
Context: The discovery of the good taste of bad taste can be very liberating. The man who insists on high and serious pleasures is depriving himself of pleasure; he continually restricts what he can enjoy; in the constant exercise of his good taste he will eventually price himself out of the market, so to speak. Here Camp taste supervenes upon good taste as a daring and witty hedonism. It makes the man of good taste cheerful, where before he ran the risk of being chronically frustrated. It is good for the digestion.
"Reflections on War" (1933); also in Formative Writings (2009)
Context: The prospects of revolution seem therefore quite restricted. For can a revolution avoid war? It is, however, on this feeble chance that we must stake everything or abandon all hope. An advanced country will not encounter, in the case of revolution, the difficulties which in backward Russia served as a base for the barbarous regime of Stalin. But a war of any scope will give rise to others as formidable.
What I Saw in America (1922)
Context: The truth is that prohibitions might have done far less harm as prohibitions, if a vague association had not arisen, on some dark day of human unreason, between prohibition and progress. And it was the progress that did the harm, not the prohibition. Men can enjoy life under considerable limitations, if they can be sure of their limited enjoyments; but under Progressive Puritanism we can never be sure of anything. The curse of it is not limitation; it is unlimited limitation. The evil is not in the restriction; but in the fact that nothing can ever restrict the restriction. The prohibitions are bound to progress point by point; more and more human rights and pleasures must of necessity be taken away; for it is of the nature of this futurism that the latest fad is the faith of the future, and the most fantastic fad inevitably makes the pace. Thus the worst thing in the seventeenth-century aberration was not so much Puritanism as sectarianism. It searched for truth not by synthesis but by subdivision. It not only broke religion into small pieces, but it was bound to choose the smallest piece.
"Fads and Public Opinion"
Pt. 1, 7
Social Insurance and Allied Services (1942)
Context: Any proposals for the future, while they should use to the full the experience gathered in the past, should not be restricted by consideration of sectional interests established in the obtaining of that experience. Now, when the war is abolishing landmarks of every kind, is the opportunity for using experience in a clear field. A revolutionary moment in the world’s history is a time for revolutions, not for patching.
Science and the Unseen World (1929)
Context: It remains a real world if there is a background to the symbols—an unknown quantity which the mathematical symbol x stands for. We think we are not wholly cut off from this background. It is to this background that our own personality and consciousness belong, and those spiritual aspects of our nature not to be described by any symbolism... to which mathematical physics has hitherto restricted itself.<!--III, p.37-38
1980s, GNU Manifesto (1985)
Context: GNU is not in the public domain. Everyone will be permitted to modify and redistribute GNU, but no distributor will be allowed to restrict its further redistribution. That is to say, proprietary modifications will not be allowed. I want to make sure that all versions of GNU remain free.
Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Every culture, if its natural development is not too much affected by political restrictions, experiences a perpetual renewal of the formative urge, and out of that comes an ever growing diversity of creative activity. Every successful piece of work stirs the desire for greater perfection and deeper inspiration; each new form becomes the herald of new possibilities of development.
The Evolution of Modern Capitalism: A Study of Machine Production (1906), Ch. XVII Civilisation and Industrial Development
Context: The case is a simple one. A mere increase in the variety of our material consumption relieves the strain imposed upon man by the limits of the material universe, for such variety enables him to utilise a larger proportion of the aggregate of matter. But in proportion as we add to mere variety a higher appreciation of those adaptations of matter which are due to human skill, and which we call Art, we pass outside the limits of matter and are no longer the slaves of roods and acres and a law of diminishing returns. So long as we continue to raise more men who demand more food and clothes and fuel, we are subject to the limitations of the material universe, and what we get ever costs us more and benefits us less. But when we cease to demand more, and begin to demand better, commodities, more delicate, highly finished and harmonious, we can increase the enjoyment without adding to the cost or exhausting the store. What artist would not laugh at the suggestion that the materials of his art, his colours, clay, marble, or what else he wrought in, might fail and his art come to an end? When we are dealing with qualitative, i. e. artistic, goods, we see at once how an infinite expenditure of labour may be given, an infinite satisfaction taken, from the meagrest quantity of matter and space. In proportion as a community comes to substitute a qualitative for a quantitative standard of living, it escapes the limitations imposed by matter upon man. Art knows no restrictions of space or size, and in proportion as we attain the art of living we shall be likewise free. <!--section 16, p. 431
Man in the Modern Age (1933)
Context: The general fellowship of our human situation has been rendered even more dubious than before, inasmuch as, though the old ties of caste have been loosened, a new restriction of the individual to some prescribed status in society is manifest. Less than ever, perhaps, is it possible for a man to transcend the limitations imposed by his social origins.<!-- p. 29
I and Thou (1923)
Context: Some would deny any legitimate use of the word God because it has been misused so much. Certainly it is the most burdened of all human words. Precisely for that reason it is the most imperishable and unavoidable. And how much weight has all erroneous talk about God's nature and works (although there never has been nor can be any such talk that is not erroneous) compared with the one truth that all men who have addressed God really meant him? For whoever pronounces the word God and really means Thou, addresses, no matter what his delusion, the true Thou of his life that cannot be restricted by any other and to whom he stands in a relationship that includes all others.
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.
To W. Lutoslawski (6 May 1906)
1920s, The Letters of William James (1920)
Context: Most people live, whether physically, intellectually or morally, in a very restricted circle of their potential being. They make use of a very small portion of their possible consciousness, and of their soul's resources in general, much like a man who, out of his whole bodily organism, should get into a habit of using and moving only his little finger. Great emergencies and crises show us how much greater our vital resources are than we had supposed.
On reading letters his father had written him during the years of World War II, after his father's death, p. 226
What Time's the Next Swan? (1962)
Context: After America had entered the war in December 1941 all postal service with Germany and Austria was stopped. But Papa had faithfully kept on writing to me, a ten-page letter nearly every week. They were never mailed and I found them, neatly bundled, sealed and addressed to me. … And now, on the plane, winging back home, I began to read his letters. They are remarkable documents. It's the whole war, as seen from the other side, through the eyes of a man who detested the fascist system, who hated the Nazis with a white fury. In the midst of the astonishing German victories in the early part of the war he was firmly convinced that Hitler MUST and WOULD lose. He dreaded communism, and all his predictions have come true. He told of all the spying that went on, the denunciations to the Gestapo, the sudden disappearances of innocent people, of the daily new edicts and restrictions, of confiscations that were nothing but robberies, arrests, and executions; how every crime committed was draped in the mantilla of legality.
His great perception, intelligence, decency, his wonderful humanity, his love of music and above all his worshipful adoration for his Elsa — through every page they shimmered with luminescent radiance.
"The Bugbear of Relativism," p. 97
The Culture We Deserve (1989)
Context: The ever-present impulse is to push against restriction and, in so doing, to feel intolerably hemmed in. Thus in practice, every liberation increases the sense of oppression. Nor is the paradox merely in the mind: the laws enacted to secure the rights of every person and group, by creating protective boundaries, create new barriers.
"Bisexuality and the Causes of Homosexuality: The Case of the Sambia"
Context: Social and cultural factors very broadly channel and limit sexual variation in human populations. Sexual laws, codes, and roles do restrict the range and intensity of sexual practices, as far as we can judge from the cross-cultural literature (Herdt and Stoller 1990). Kinsey lent his support to this view; Ford and Beach (1950) documented it in surveys; and Margaret Mead (1961) did so in her ethnographic studies. But biosocial, genetic, and hormonal predispositions also broadly limit and channel. Each culture's theory of the combination of these social and biological constraints we could call its theory of human sexual nature. Yet none of these broad principles, nor the local theory of human sexual nature, entirely explains or predicts a particular person's sexual desires or behaviors. A sexual behavior, that is, does not necessarily indicate an erotic orientation, preference, or desire. The homosexual is not the same as the homoerotic; whether in our society or one very exotic, I will claim, we can distinguish the homosexual from the homoerotic, as Oscar Wilde's case first hinted.
1920s, The Progress of a People (1924)
Context: The accomplishments of the colored people in the United States, in the brief historic period since they were brought here from the restrictions of their native continent, can not but make us realize that there is something essential in our civilization which gives it a special power. I think we shall be able to agree that this particular element is the Christian religion, whose influence always and everywhere has been a force for the illumination and advancement of the peoples who have come under its sway.
Source: Simone Weil : An Anthology (1986), Analysis of Oppression (1955), p. 141
Context: The common run of moralists complain that man is moved by his private self-interest: would to heaven it were so! Private interest is a self-centered principle of action, but at the same time restricted, reasonable and incapable of giving rise to unlimited evils. Whereas, on the other hand, the law of all activities governing social life, except in the case of primitive communities, is that here one sacrifices human life — in himself and in others — to things which are only means to a better way of living. This sacrifice takes on various forms, but it all comes back to the question of power. Power, by definition, is only a means; or to put it better, to possess a power is simply to possess means of action which exceed the very limited force that a single individual has at his disposal. But power-seeking, owing to its essential incapacity to seize hold of its object, rules out all consideration of an end, and finally comes, through an inevitable reversal, to take the place of all ends. It is this reversal of the relationship between means and end, it is this fundamental folly that accounts for all that is senseless and bloody right through history. Human history is simply the history of the servitude which makes men — oppressed and oppressors alike — the plaything of the instruments of domination they themselves have manufactured, and thus reduces living humanity to being the chattel of inanimate chattels.
Source: Guide for the Perplexed (c. 1190), Part III, Ch.12
“My immortality has sharp restrictions.”
Horvendile, in Ch. 13 : What a Boy Thought
The Way of Ecben (1929)
Context: My immortality has sharp restrictions. For it is at a price that I pass down the years, as yet, in eternal union with the witch-woman whose magic stays — as yet — more strong than the magic of time. The price is that I only of her lovers many not ever hope to win Ettare. This merely is permitted me: that I may touch the hand of Etarre in the moment I lay that hand in the hand of her last lover. I give, who may not ever take... So do I purchase an eternally unfed desire against which time — as yet — remains powerless.
Anthropology and Politics (1995)
Context: I do not recommend any legislative action against hermeneutics. I am a liberal person opposed to all unnecessary state limitation of individual liberties. Hermeneutics between consenting adults should not, in my view, be the object of any statutory restrictions. I know, only too well, what it would entail. Hermeneutic speakeasies would spring up all over the place, smuggled Thick Descriptions would be brought in by the lorry-load from Canada by the Mafia, blood and thick meaning would clot in the gutter as rival gangs of semiotic bootleggers slugged it out in a series of bloody shoot-outs and ambushes. Addicts would be subject to blackmail. Consumption of deep meanings and its attendant psychic consequences would in no way diminsh, but the criminal world would benefit, and the whole fabric of civil society would be put under severe strain. Never!
Basin and Range (1981), reprinted in Annals of the Former World (2000)
Context: When the climbers in 1953 planted their flags on the highest mountain, they set them in snow over the skeletons of creatures that had lived in the warm clear ocean that India, moving north, blanked out. Possibly as much as twenty thousand feet below the seafloor, the skeletal remains had formed into rock. This one fact is a treatise in itself on the movements of the surface of the earth. If by some fiat I had to restrict all this writing to one sentence, this is the one I would choose: The summit of Mt. Everest is marine limestone.
Source: Protection or Free Trade? (1886), Ch. 2
Context: When we consider that labor is the producer of all wealth, is it not evident that the impoverishment and, dependence of labor are abnormal conditions resulting from restrictions and usurpations, and that instead of accepting protection, what labor should demand is freedom. That those who advocate any extension of freedom choose to go no further than suits their own special purpose is no reason why freedom itself should be distrusted.
As quoted by Mark Pitzke, 'Iran Is My True and Only Home' http://www.spiegel.de/international/world/iran-s-crown-prince-reza-pahlavi-iran-is-my-true-and-only-home-a-641984-2.html, August 12, 2009.
Interviews, 2009
As quoted in Iran’s Royal Opposition http://www.thedailybeast.com/newsweek/2010/02/10/iran-s-royal-opposition.html, The Daily Beast, Feb 10, 2010.
Interviews, 2010
"Investiture of New Patriarch" (11 May 1971), in Important Utterances of H. I. M. Emperor Haile Selassie I, 1963-1972 (1972) edited by the Imperial Ethiopian Ministry of Information, p. 268
The History of Freedom in Antiquity (1877)
Section 1.3, "Shop Organization"
Workers Councils (1947)
Source: Defeat Into Victory (1961), p. 456
Friedrich Engels, in his The Dialectics of Nature
A - F
Source: The Story of Jesus (1938), Chapter 3
Speech in Oxford town hall (30 December 1872), quoted in The Times (31 December 1872), p. 5
On Subsistence, (2 December 1792)
Source: 1910's, The Art of Noise', 1913, p. 6
Pakistan or The Partition of India (1946)
Speech in the Reichstag (20 February 1938), quoted in Stephen H. Roberts, The House That Hitler Built (1945), p. 375
1930s
Source: Free to Choose (1980), Ch. 10 “The Tide Is Turning”, p. 314
” “Interview with Milton Friedman” https://www.minneapolisfed.org/publications/the-region/interview-with-milton-friedman, David Levy, Federal Reserve Bank of Minneapolis (June 1, 1992)
"Egoism and Altruism", pp. 251–252
The Universal Kinship (1906), The Ethical Kinship
1920s, Speech at College of William and Mary (May 15, 1926)
Hugh Anderson Memorial lecture at the Cambridge Union (28 February 1975), quoted in The Times (1 March 1975), p. 2
1970s
Source: "Right from wrong: a guide to the new European politics" https://www.spectator.co.uk/2019/08/right-from-wrong-a-guide-to-the-new-european-politics/, The Spectator, August 17, 2019
Source: The Island of Doctor Moreau (1896), Ch. 16: How the Beast Folk Tasted Blood
Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics
Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics
22 October 2015, page 186 of Legal Maxims in Islamic Criminal Law: Theory and Applications https://books.google.ca/books?id=2bC8CgAAQBAJ&pg=PA186 by Luqman Zakariyah
About
Election Address, quoted in The Times (8 January 1906), p. 8
Prime Minister
The Rigveda: A Historical Analysis (2000), Chapter 9 : Michael Witzel - An Examination of Western Vedic Scholarship
The Rigveda: A Historical Analysis (2000), Chapter 4 : The Geography of the Rigveda
Tory leadership rivals back Islamophobia inquiry https://www.bbc.co.uk/news/uk-politics-48688268 BBC News (19 June 2019)
2019
Letter to the Bundesrath committee on tariff revision (15 December 1878), quoted in Percy Ashley, Modern Tariff History: Germany–United States–France (1970), pp. 45–46
1870s
Vol. 4, pt. 2, translated by W.P.Dickson
The History of Rome - Volume 4: Part 2
Repressive Tolerance (1965)
Source: The Science of Rights 1796, P. 173-175
White Liberals: We’re Not Racist (August 29, 2016)
Remember, the supremacy clause in Article VI of the Constitution says that this Constitution, and the laws and treaties made in pursuance thereof, are the supreme law of land—anything in any law or a constitution of any state to the contrary not withstanding.
2000s, The Real Abraham Lincoln: A Debate (2002), The Lincoln-Douglas Debates
Dr. Mujeeb, in p. 75.
About Zakir Hussain, Quest for Truth (1999)
Jayalalithaa in: Balamuralikrishna deserves Bharat Ratna: Jayalalithaa http://www.hindu.com/2005/07/26/stories/2005072617030500.htm, Thee Hindu, 26 Jul y 2005.
" Nobel Prize 2005 Press Release http://www.nobelprize.org/nobel_prizes/economics/laureates/2005/press.html" 10 October 2005
On whether people should feel the need to "come out" and be a role model in “Saffron Burrows: ‘I’m really proud of my family and who they are’” https://www.theguardian.com/tv-and-radio/2014/dec/01/saffron-burrows-married-to-alison-balian-mozart-in-the-jungle in The Guardian (2014 Dec 01)
[Koper, Christopher S., w:Christopher S. Koper, America’s experience with the federal assault weapons ban, 1994–2004, Reducing Gun Violence, 2013, 168, 9781421411101, http://www.uiw.edu/library/documents/reducing_gun_violence_in_america.pdf]
Steve Sapontzis, " Dicussion: Environmental Ethics and the Locus of Value https://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=2060&context=bts", Between the Species (Winter 1990), p. 9
Ian Mackay (2020) cited in: " The U.S. Scientist who Predicted Coronavirus could Kill 65 Million People–Three Months before the Outbreak in Wuhan, China https://electroverse.net/the-u-s-scientist-who-predicted-coronavirus-could-kill-65-million-people/" in Electroverse, 25 January 2020.
Set theory and the continuum hypothesis, pp. 19–20 https://books.google.com/books?id=Z4NCAwAAQBAJ&pg=PA19
Set Theory and the Continuum Hypothesis (1966)
