Quotes about separation

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2014, Statement on Cuban policy (December 2014)
Context: While I have been prepared to take additional steps for some time, a major obstacle stood in our way –- the wrongful imprisonment, in Cuba, of a U. S. citizen and USAID sub-contractor Alan Gross for five years. Over many months, my administration has held discussions with the Cuban government about Alan’s case, and other aspects of our relationship. His Holiness Pope Francis issued a personal appeal to me, and to Cuba’s President Raul Castro, urging us to resolve Alan’s case, and to address Cuba’s interest in the release of three Cuban agents who have been jailed in the United States for over 15 years.
Today, Alan returned home –- reunited with his family at long last. Alan was released by the Cuban government on humanitarian grounds. Separately, in exchange for the three Cuban agents, Cuba today released one of the most important intelligence agents that the United States has ever had in Cuba, and who has been imprisoned for nearly two decades. This man, whose sacrifice has been known to only a few, provided America with the information that allowed us to arrest the network of Cuban agents that included the men transferred to Cuba today, as well as other spies in the United States. This man is now safely on our shores. 
Having recovered these two men who sacrificed for our country, I’m now taking steps to place the interests of the people of both countries at the heart of our policy.

Franny and Zooey (1961), Zooey (1957)
Context: I can't see why anybody — unless he was a child, or an angel, or a lucky simpleton like the pilgrim — would even want to say a prayer to a Jesus who was the least bit different from the way he looks and sounds in the New Testament. My God! He's only the most intelligent man in the Bible, that's all! Who isn't he head and shoulders over? Who? Both Testaments are full of pundits, prophets, disciples, favorite sons, Solomons, Isaiahs, Davids, Pauls — but, my God, who besides Jesus really knew which end was up? Nobody. Not Moses. Don't tell me Moses. He was a nice man, and he kept in beautiful touch with his God, and all that — but that's exactly the point. He had to keep in touch. Jesus realized there is no separation from God.

Salon interview (1997)
Context: I'm always astounded at the way we automatically look at what divides and separates us. We never look at what people have in common. If you see it, black and white people, both sides look to see the differences, they don't look at what they have together. Men and women, and old and young, and so on. And this is a disease of the mind, the way I see it. Because in actual fact, men and women have much more in common than they are separated.

Conversation on Epictetus and Montaigne
Context: These two states which it is necessary to know together in order to see the whole truth, being known separately, lead necessarily to one of these two vices, pride or indolence, in which all men are invariably led before grace, since if they do not remain in their disorders through laxity, they forsake them through vanity, so true is that which you have just repeated to me from St. Augustine, and which I find to a great extent; for in fact homage is rendered to them in many ways.

Salon interview (1997)
Context: I'm always astounded at the way we automatically look at what divides and separates us. We never look at what people have in common. If you see it, black and white people, both sides look to see the differences, they don't look at what they have together. Men and women, and old and young, and so on. And this is a disease of the mind, the way I see it. Because in actual fact, men and women have much more in common than they are separated.

Source: 1790s, The Age of Reason, Part II (1795), Chapter I: The Old Testament; this may be the origin of Napoleon's celebrated mot, Du sublime au ridicule il n'y a qu'un pas (From the sublime to the ridiculous there is but one step).
Context: The sublime and the ridiculous are often so nearly related, that it is difficult to class them separately. One step above the sublime makes the ridiculous, and one step above the ridiculous makes the sublime again.

1910s, Letter to the American Defense Society (1919)
Context: In the first place we should insist that if the immigrant who comes here in good faith becomes an American and assimilates himself to us, he shall be treated on an exact equality with everyone else, for it is an outrage to discriminate against any such man because of creed, or birthplace, or origin. But this is predicated upon the man's becoming in very fact an American, and nothing but an American. If he tries to keep segregated with men of his own origin and separated from the rest of America, then he isn't doing his part as an American. There can be no divided allegiance here. Any man who says he is an American, but something else also, isn't an American at all. We have room for but one flag, the American flag, and this excludes the red flag, which symbolizes all wars against liberty and civilization, just as much as it excludes any foreign flag of a nation to which we are hostile. We have room for but one language here, and that is the English language, for we intend to see that the crucible turns our people out as Americans, of American nationality, and not as dwellers in a polyglot boarding-house; and we have room for but one soul loyalty, and that is loyalty to the American people.

Source: Striking Thoughts (2000), p. 21
Context: If thought exists, I who think and the world about which I think also exist; the one exists but for the other, having no possible separation between them. Therefore, the world and I are both in active correlation; I am that which sees the world, and the world is that which is seen by me. I exist for the world and the world exists for me. … One sure and primary and fundamental fact is the joint existence of a subject and of its world. The one does not exist without the other. I acquire no understanding of myself except as I take account of objects, of the surroundings. I do not think unless I think of things — and there I find myself.

1860s, First Inaugural Address (1861)
Context: One section of our country believes slavery is right and ought to be extended, while the other believes it is wrong and ought not to be extended. This is the only substantial dispute. The fugitive-slave clause of the Constitution and the law for the suppression of the foreign slave trade are each as well enforced, perhaps, as any law can ever be in a community where the moral sense of the people imperfectly supports the law itself. The great body of the people abide by the dry legal obligation in both cases, and a few break over in each. This I think, can not be perfectly cured, and it would be worse in both cases after the separation of the sections than before. The foreign slave trade, now imperfectly suppressed, would be ultimately revived without restriction in one section, while fugitive slaves, now only partially surrendered, would not be surrendered at all by the other. Physically speaking, we can not separate. We can not remove our respective sections from each other nor build an impassable wall between them. A husband and wife may be divorced and go out of the presence and beyond the reach of each other, but the different parts of our country can not do this. They can not but remain face to face, and intercourse, either amicable or hostile, must continue between them, Is it possible, then, to make that intercourse more advantageous or more satisfactory after separation than before? Can aliens make treaties easier than friends can make laws? Can treaties be more faithfully enforced between aliens than laws can among friends? Suppose you go to war, you can not fight always; and when, after much loss on both sides and no gain on either, you cease fighting, the identical old questions, as to terms of intercourse, are again upon you.

Little Bit of Soul p. 307
Brother Ray : Ray Charles' Own Story (1978)

Georg Wilhelm Friedrich Hegel, Philosophy of Right translated by SW Dyde Queen’s University Canada 1896 p. 123
Elements of the Philosophy of Right (1820/1821)
Context: The good is the idea, or unity of the conception of the will with the particular will. Abstract right, well-being, the subjectivity of consciousness, and the contingency of external reality, are in their independent and separate existences superseded in this unity, although in their real essence they are contained in it and preserved. This unity is realized freedom, the absolute final cause of the world. Addition.—Every stage is properly the idea, but the earlier steps contain the idea only in more abstract form. The I, as person, is already the idea, although in its most abstract guise. The good is the idea more completely determined; it is the unity of the conception of will with the particular will. It is not something abstractly right, but has a real content, whose substance constitutes both right and well-being.

The Green Book (1975)
The Green Book (1975)
Context: Any class which becomes heir to a society, inherits, at the same time, its characteristics. That is to say that if the working class crushes all other classes, for instance, it becomes heir of the society, that is, it becomes the material and social base of the society. The heir bears the traits of the one he inherits from, though they may not be evident at once. As time passes, attributes of other eliminated classes emerge in the very ranks of the working class. And the possessors of those characteristics take the attitudes and points of view appropriate to their characteristics. Thus the working class turns out to be a separate society, showing the same contradictions as the old society.

Liquidation (2003)
Context: Survivors represent a separate species, just like an animal species. We are all survivors, that is what determines our perverse and degenerate mental world. Auschwitz.

Paris Review (Summer 1966)
Context: If you complain of people being shot down in the streets, of the absence of communication or social responsibility, of the rise of everyday violence which people have become accustomed to, and the dehumanization of feelings, then the ultimate development on an organized social level is the concentration camp... The concentration camp is the final expression of human separateness and its ultimate consequence. It is organized abandonment.

Book I, 1253a.31
Politics

Go Rin No Sho (1645), The Fire Book

Tape recording to Joe Romersa (1992)
Shadowbox Studio
Context: What I mean by the Principle of Oneness is this:
That we must learn to realize
that there's nothing separate or apart.
That everything is part of everything else.
That there's nothing above us,
or below us, or around us.
All is inherent within us.
Like Jesus said, "The Kingdom is Within."

Nobel lecture (2001)
Context: Today, in Afghanistan, a girl will be born. Her mother will hold her and feed her, comfort her and care for her — just as any mother would anywhere in the world. In these most basic acts of human nature, humanity knows no divisions. But to be born a girl in today's Afghanistan is to begin life centuries away from the prosperity that one small part of humanity has achieved. It is to live under conditions that many of us in this hall would consider inhuman.
I speak of a girl in Afghanistan, but I might equally well have mentioned a baby boy or girl in Sierra Leone. No one today is unaware of this divide between the world’s rich and poor. No one today can claim ignorance of the cost that this divide imposes on the poor and dispossessed who are no less deserving of human dignity, fundamental freedoms, security, food and education than any of us. The cost, however, is not borne by them alone. Ultimately, it is borne by all of us — North and South, rich and poor, men and women of all races and religions.
Today's real borders are not between nations, but between powerful and powerless, free and fettered, privileged and humiliated. Today, no walls can separate humanitarian or human rights crises in one part of the world from national security crises in another.

The Inferno (1917), Ch. XVI
Context: A couple, a man and a woman — poor human beings almost always go in pairs — approached, and passed. I saw the empty space between them. In life's tragedy, separation is the only thing one sees. They had been happy, and they were no longer happy. They were almost old already. He did not care for her, although they were growing old together. What were they saying? In a moment of open-heartedness, trusting to the peacefulness reigning between them at that time, he owned up to an old transgression, to a betrayal scrupulously and religiously hidden until then. Alas, his words brought back an irreparable agony. The past, which had gently lain dead, rose to life again for suffering. Their former happiness was destroyed. The days gone by, which they had believed happy, were made sad; and that is the woe in everything.

Wholeness and the Implicate Order (1980)
Context: The notion that all these fragments are separately existent is evidently an illusion, and this illusion cannot do other than lead to endless conflict and confusion. Indeed, the attempt to live according to the notion that the fragments are really separate is, in essence, what has led to the growing series of extremely urgent crises that is confronting us today. Thus, as is now well known, this way of life has brought about pollution, destruction of the balance of nature, over-population, world-wide economic and political disorder and the creation of an overall environment that is neither physically nor mentally healthy for most of the people who live in it. Individually there has developed a widespread feeling of helplessness and despair, in the face of what seems to be an overwhelming mass of disparate social forces, going beyond the control and even the comprehension of the human beings who are caught up in it.

Remarks after the Solvay Conference (1927)
Context: In mathematics we can take our inner distance from the content of our statements. In the final analysis mathematics is a mental game that we can play or not play as we choose. Religion, on the other hand, deals with ourselves, with our life and death; its promises are meant to govern our actions and thus, at least indirectly, our very existence. We cannot just look at them impassively from the outside. Moreover, our attitude to religious questions cannot be separated from our attitude to society. Even if religion arose as the spiritual structure of a particular human society, it is arguable whether it has remained the strongest social molding force through history, or whether society, once formed, develops new spiritual structures and adapts them to its particular level of knowledge. Nowadays, the individual seems to be able to choose the spiritual framework of his thoughts and actions quite freely, and this freedom reflects the fact that the boundaries between the various cultures and societies are beginning to become more fluid. But even when an individual tries to attain the greatest possible degree of independence, he will still be swayed by the existing spiritual structures — consciously or unconsciously. For he, too, must be able to speak of life and death and the human condition to other members of the society in which he's chosen to live; he must educate his children according to the norms of that society, fit into its life. Epistemological sophistries cannot possibly help him attain these ends. Here, too, the relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set.

Source: A Room of One's Own (1929), Ch. 6, pp. 117-118
Context: My belief is that if we live another century or so — I am talking of the common life which is the real life and not of the little separate lives which we live as individuals — and have five hundred a year each of us and rooms of our own; if we have the habit of freedom and the courage to write exactly what we think; if we escape a little from the common sitting-room and see human beings not always in their relation to each other but in relation to reality; and the sky, too, and the trees or whatever it may be in themselves; if we look past Milton's bogey, for no human being should shut out the view; if we face the fact, for it is a fact, that there is no arm to cling to, but that we go alone and that our relation is to the world of reality and not only to the world of men and women, then the opportunity will come and the dead poet who was Shakespeare's sister will put on the body which she has so often laid down. Drawing her life from the lives of the unknown who were her forerunners, as her brother did before her, she will be born. As for her coming without that preparation, without that effort on our part, without that determination that when she is born again she shall find it possible to live and write her poetry, that we cannot expect, for that would be impossible. But I maintain that she would come if we worked for her, and that so to work, even in poverty and obscurity, is worth while.

Fragment on Government http://quod.lib.umich.edu/l/lincoln/lincoln2/1:261?rgn=div1;view=fulltext (1 July 1854?) in "The Collected Works of Abraham Lincoln", ed. Roy P. Basler, Vol. 2, pp. 220-221
1850s
Context: The legitimate object of government, is to do for a community of people, whatever they need to have done, but can not do, at all, or can not, so well do, for themselves - in their separate, and individual capacities. In all that the people can individually do as well for themselves, government ought not to interfere. The desirable things which the individuals of a people can not do, or can not well do, for themselves, fall into two classes: those which have relation to wrongs, and those which have not. Each of these branch off into an infinite variety of subdivisions. The first - that in relation to wrongs - embraces all crimes, misdemeanors, and nonperformance of contracts. The other embraces all which, in its nature, and without wrong, requires combined action, as public roads and highways, public schools, charities, pauperism, orphanage, estates of the deceased, and the machinery of government itself. From this it appears that if all men were just, there still would be some, though not so much, need for government.

Source: Disputed, Hitler Speaks (1940), pp. 131-132.

1770s, Common Sense (1776)

Glimpses of World History (1949)

Glimpses of World History (1949)

Book I, Ch. 1 http://www.gutenberg.org/files/3187/3187-h/3187-h.htm#link2H_4_0002
Christian Science (1907)

Part One
Source: The German Ideology (1845/46), The Marx-Engels Reader, p. 187

That which the educator must seek is to be able to see the child as Jesus saw him. It is with this endeavour, thus defined and delimited, that we wish to deal.
The Secret of Childhood, p. 108

2010s, South Korea’s Nationalist-Left Front (April 2019)

Source: The German Ideology (1845-1846), Vol. I, Part 1, [The Materialist Conception of History].

real, active men, as they are conditioned by a definite development of their productive forces and of the intercourse corresponding to these, up to its furthest forms. Consciousness can never be anything else than conscious existence, and the existence of men is their actual life-process. If in all ideology men and their circumstances appear upside down as in a camera obscura, this phenomenon arises just as much from their historical life-process as the inversion of objects on the retina does from their physical life-process.
Source: The German Ideology (1845-1846)

229c
Sophist

The Demon in the Machine (Sep. 7, 2019)

Source: Stillness Speaks (2003), Introduction

Fragment No. 71
Blüthenstaub (1798)

1790s, The Age of Reason, Part II (1795), The Old Testament

Source: The Diary of Anaïs Nin, Vol. 1: 1931-1934

Source: Veronika Decides to Die

Source: The Elementary Particles

Source: The Abstinence Teacher

Source: Bared to You

Source: The Complete Poems of Emily Dickinson

Source: The Last Summer

Source: Atonement

As quoted in Sunbeams : A Book of Quotations (1990) by Sy Safransky

Source: Love Is the Higher Law

Source: Hard-Boiled Wonderland and the End of the World (1985), Chapter 16: The Coming of Winter

Source: Animal Dreams

Source: The Goldfinch

Source: Pale Blue Dot: A Vision of the Human Future in Space (1994), p. 398

Source: Point Blank

Source: Just Kids

Source: The Devil's Dictionary and Other Works

Source: The Adoration of Jenna Fox

Source: Outliers: The Story of Success

Source: Zen and the Art of Motorcycle Maintenance: An Inquiry Into Values

Source: Nature

Source: Dear John

Source: On the Road

Pilgrim's Way (1940), p. 241
Memory Hold-The-Door (1940)

Source: Animal Dreams

Variant: That there are no random acts. That we are all connected. That you can no more separate on life from another than you can separate a breeze from the wind.
Source: The Five People You Meet in Heaven (2003)
Context: "All the people you meet here have one thing to teach you." Eddie was skeptical. His fists stayed clenched. "What?" he said. "That there are no random acts. That we are all connected. That you can no more separate one life from another than you can separate a breeze from the wind."

Source: Annie on My Mind

As quoted in The Harper Book of Quotations (1993) edited by Robert I. Fitzhenry, p. 419
Undated

Acceptance speech of the National Book Award for Nonfiction (1952) for The Sea Around Us; also in Lost Woods: The Discovered Writing of Rachel Carson (1999) edited by Linda Lear, p. 91

Source: A Farewell to Arms

Source: The Purpose Driven Life: What on Earth Am I Here for?

Source: Running from Safety: An Adventure of the Spirit