Introduction, One Life, One Century, p. 19
Living In The Number One Country (2000)
Quotes about shallows
page 2

“It is funny, but I’m disappointed that it accentuates the shallow.”
Remarks on "Kernel mentor", an Everybody loves Eric Raymond internet cartoon (17 May 2005) http://geekz.co.uk/lovesraymond/archive/kernel-mentor in which he is depicted stating "GNU's not understood by everyone, Linus."
2000s

Die Scheu vor der Spekulation, das angebliche Forteilen vom bloß Theoretischen zum Praktischen, bewirkt im Handeln notwendig die gleiche Flachheit wie im Wissen. Das Studium einer streng theoretischen Philosophie macht uns am unmittelbarsten mit Ideen vertraut, und nur Ideen geben dem Handeln Nachdruck und sittliche Bedeutung.
Vorlesungen über die Methode des akademischen Studiums ( Seventh Lecture http://www.zeno.org/Philosophie/M/Schelling,+Friedrich+Wilhelm+Joseph/Vorlesungen+%C3%BCber+die+Methode+des+akademischen+Studiums/7.+%C3%9Cber+einige+%C3%A4u%C3%9Fere+Gegens%C3%A4tze+der+Philosophie,+vornehmlich+den+der+positiven+Wissenschaften), Friedrich Wilhelm Joseph von Schellings sämmtliche Werke, V, 1859, p. 277 http://babel.hathitrust.org/cgi/pt?q1=%22nur%20Ideen%20geben%22;id=uva.x002624295;view=1up;seq=301;start=1;sz=10;page=search;num=277.
On University Studies (1803)

Annie Besant, An Autobiography Chapter XIV

Source: The Rubaiyat (1120)

Source: The Subtle Art of Not Giving a F*ck (2016), Chapter 4, “The Value of Suffering” (p. 83)

29 April 2011 https://twitter.com/gtdguy/status/63977062188335104
Official Twitter profile (@gtdguy) https://twitter.com/gtdguy

Alan Paton on Smuts's oratory, in Paton's final essay, A Literary Remembrance, published posthumously in TIME, 25 April 1988, p. 106.

“Little white lies shining like baby teeth in a shallow grave.”
Source: Rule 34 (2011), Chapter 12, “Toymaker: Reality Excursion” (p. 143)

Source: Sayings of Sri Ramakrishna (1960), p. 580
Girl, Interrupted (1994)

From the late 1640s, in Ian Green, Print and Protestantism in Early Modern England (2002), p. 101.

“He is only a very shallow critic who cannot see an eternal rebel in the heart of the Conservative.”
Varied Types (1903)

Review http://www.rogerebert.com/reviews/boat-trip-2003 of Boat Trip (21 March 2003)
Reviews, Half-star reviews

“Them folks who are sudden, aint apt tew be solid; lively streams are alwus shallow.”
Josh Billings: His Works, Complete (1873)

“Clear and cool, clear and cool,
By laughing shallow, and dreaming pool.”
Song I, st. 1.
Water Babies http://www.gutenberg.org/dirs/etext97/wtrbs10h.htm (1863)

What is Coleridge's Ancient Mariner (the very best modern poem) but something like this?
Quote from John Constable's letter to Rev. John Fisher, 1824, as quoted in Leslie Parris and Ian Fleming-Williams, Constable, (Tate Gallery Publications, London, 1993), p. 205
1820s

Diary entry regarding Thomas Babington Macaulay, 1st Baron Macaulay, (July 1924), published in Letters (1966), p. 97
The Room (1971)
E-mail from Young to fellow Ufologists Sean Feeney and Paul Koch on December 26, 2001. [citation needed]
Sheldon Wolin, Politics and Vision: Continuity and Innovation in Western Political Thought (1960, revised 2004), p. 591

If I confine my retrospect of the reception of the 'Origin of Species' to a twelvemonth, or thereabouts, from the time of its publication, I do not recollect anything quite so foolish and unmannerly as the Quarterly Review article...
Huxley's commentary on the Samuel Wilberforce review of the Origin of Species in the Quarterly Review.
1880s, On the Reception of the Origin of Species (1887)

"St. Paul and Protestantism" (1870)

“That crystal river keeps its pools of blue water free from all stain above its shallow bed, and slowly draws along its fair stream of greenish hue. One would scarce believe it was moving; so softly along its shady banks, while the birds sing sweet in rivalry, it leads along in a shining flood its waters that tempt to sleep.”
Caeruleas Ticinus aquas et stagna uadoso
perspicuus seruat turbari nescia fundo
ac nitidum uiridi lente trahit amne liquorem.
uix credas labi: ripis tam mitis opacis
argutos inter uolucrum certamine cantus
somniferam ducit lucenti gurgite lympham.
Book IV, lines 82–87
Punica

Source: Aphorisms and Reflections (1901), p. 164

Oscar Wilde. Yet again. Why?
Opening lines to "Oscar Wilde: On the Skids Again"
1990s, United States - Essays 1952-1992 (1992)

"Nostalgia" (《乡愁》, "Xiangchou"), in The Isle Full of Noises: Modern Chinese Poetry from Taiwan, ed. and trans. Dominic Cheung (New York: Columbia University Press, 1987), p. 51

[2007-05-06, Romney Reaches to the Christian Right, Perry Bacon Jr., The Washington Post, http://www.washingtonpost.com/wp-dyn/content/article/2007/05/05/AR2007050501081.html]
2007 campaign for Republican nomination for United States President
Elements of Style (1959).
Source: The Rise of Endymion (1997), Chapter 10 (p. 166)

“Let all Men know thee, but no man know thee thoroughly: Men freely ford that see the shallows.”
Poor Richard's Almanack (1743)
Poor Richard's Almanack

“Not from a vain or shallow thought
His awful Jove young Phidias brought.”
St. 2
1840s, Poems (1847), The Problem http://www.emersoncentral.com/poems/problem.htm

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 566.

"Job's Leviathan" in JD Argassy #58 (1961); re-published in Pearls From Peoria (2006)

Sources of Chinese Tradition (1999), vol. 1, p. 181
Human nature is evil

As quoted in Paleontological Profiles: Robert Bakker http://scienceblogs.com/laelaps/2008/04/07/paleontological-profiles-rober/, scienceblogs (April 7, 2008)

“It's such a shallow world I am involved with and I can't take it no more.”
http://sports.espn.go.com/espn/print?id=2083509&type=story
On himself

The Meaning of the Trinity http://www.unification.net/1958/580103.html, (1958-01-03)

1827 journal entry reproduced in Emerson: The Mind on Fire (1995), p. 82

Written in 1852, as quoted in ch. 87.
The Female Experience (1977)

“I am ashamed to see what a shallow village tale our so-called History is.”
1840s, Essays: First Series (1841), History

Of the porcupine, in "Apparition of Splendor"
The Poems of Marianne Moore (2003)
Source: Methodology for the Design and Evaluation of Ontologies (1995), p. 1: Introduction
Pg 75
A Sky Without Eagles (2014)

Interview on The Mark Radcliff Show, BBC Radio 2 (7 November 2005) http://gaffa.org/reaching/iv05_bbc2_Mark_Radcliff_interview.html

"Through the Periscope" (1915) [first published in 1988]
Poems

“Deep breaths are very helpful at shallow parties.”
How to Talk With Practically Anybody About Practically Anything (1970).

Preface, p. 16 (Corrected Edition)
1920s, Process and Reality: An Essay in Cosmology (1929)
“Smarmy, plastic, oily, greasy, unctuous, shallow, superficial, old-fashioned, superannuated, crap”
Summing up opinions of him
Obituary in The Independent http://web.archive.org/web/20100507114758/http://www.independent.co.uk/news/obituaries/bob-monkhouse-549171.html

1830s, Sir Walter Scott (1838)

By Still Waters (1906)

Section 4 : Moral Ideals
Founding Address (1876), Life and Destiny (1913)

In che picciolo cerchio, e fra che nude
Solitudini è stretto il vostro fasto!
Lei, come isola, il mare intorno chiude;
E lui, ch'or Ocean chiamate or vasto,
Nulla eguale a tai nomi ha in sè di magno;
Ma è bassa palude, e breve stagno.
Canto XIV, stanza 10 (tr. Wickert)
Gerusalemme Liberata (1581)

Inglewood in Manalive (1912)

"Why can't ugly people have charisma?" http://www.townhall.com/opinion/columns/neilcavuto/2004/07/10/12307.html, townhall.com, (July 10, 2004).
Cap 3 "Under the Japanese Heel"

Attributed to Glenn Gould (1962) in Payzant (Glenn Gould: Music and Mind), p. 64

Paraphrased on the Stone of Hope in the Martin Luther King, Jr. National Memorial in Washington, DC as "I was a drum major for justice, peace and righteousness." (Rachel Manteuffel, "Martin Luther King a drum major? If you say so." http://www.washingtonpost.com/opinions/martin-luther-king-a-drum-major-if-you-say-so/2011/08/25/gIQAmmUkeJ_story.html The Washington Post, 25 August 2011) The monument plans used a correct and contextualized quote, but the lead architect and the sculptor altered it to use fewer words for visual appearance. (Rachel Manteuffel, "Correcting the Martin Luther King memorial mistake", http://www.washingtonpost.com/opinions/mlk-memorials-drum-major-quote-will-be-corrected-interior-secretary-says/2012/01/13/gIQAnjYvwP_story.html The Washington Post, 13 January 2012)
1960s, The Drum Major Instinct (1968)
Context: Every now and then I guess we all think realistically about that day when we will be victimized with what is life's final common denominator — that something we call death. We all think about it. And every now and then I think about my own death, and I think about my own funeral. And I don't think of it in a morbid sense. Every now and then I ask myself, "What is it that I would want said?" And I leave the word to you this morning.
If any of you are around when I have to meet my day, I don't want a long funeral. And if you get somebody to deliver the eulogy, tell them not to talk too long. Every now and then I wonder what I want them to say. Tell them not to mention that I have a Nobel Peace Prize, that isn't important. Tell them not to mention that I have three or four hundred other awards, that's not important. Tell him not to mention where I went to school.
I'd like somebody to mention that day, that Martin Luther King, Jr., tried to give his life serving others. I'd like for somebody to say that day, that Martin Luther King, Jr., tried to love somebody. I want you to say that day, that I tried to be right on the war question. I want you to be able to say that day that I did try to feed the hungry. I want you to be able to say that day that I did try in my life to clothe those who were naked. I want you to say, on that day, that I did try, in my life, to visit those who were in prison. I want you to say that I tried to love and serve humanity.
Yes, if you want to say that I was a drum major, say that I was a drum major for justice; say that I was a drum major for peace; I was a drum major for righteousness. And all of the other shallow things will not matter. I won't have any money to leave behind. I won't have the fine and luxurious things of life to leave behind. But I just want to leave a committed life behind. And that's all I want to say.

"Legislators of the world" in The Guardian (18 November 2006)
Context: Of course, like the consciousness behind it, behind any art, a poem can be deep or shallow, glib or visionary, prescient or stuck in an already lagging trendiness. What's pushing the grammar and syntax, the sounds, the images — is it the constriction of literalism, fundamentalism, professionalism — a stunted language? Or is it the great muscle of metaphor, drawing strength from resemblance in difference? Poetry has the capacity to remind us of something we are forbidden to see. A forgotten future: a still uncreated site whose moral architecture is founded not on ownership and dispossession, the subjection of women, outcast and tribe, but on the continuous redefining of freedom — that word now held under house arrest by the rhetoric of the "free" market. This on-going future, written-off over and over, is still within view. All over the world its paths are being rediscovered and reinvented.
There is always that in poetry which will not be grasped, which cannot be described, which survives our ardent attention, our critical theories, our late-night arguments. There is always (I am quoting the poet/translator Américo Ferrari|) "an unspeakable where, perhaps, the nucleus of the living relation between the poem and the world resides".

“Censorship, in my opinion, is a stupid and shallow way of approaching the solution to any problem.”
Associated Press luncheon http://www.eisenhower.archives.gov/all_about_ike/quotes.html#censorship (24 April 1950), New York City, New York
1950s
Context: Censorship, in my opinion, is a stupid and shallow way of approaching the solution to any problem. Though sometimes necessary, as witness a professional and technical secret that may have a bearing upon the welfare and very safety of this country, we should be very careful in the way we apply it, because in censorship always lurks the very great danger of working to the disadvantage of the American nation.

On death and the nightly resurrection of the slain on Valhal, Ch. 2
Space Chantey (1968)
Context: Death is for a long time. Those of shallow thought say that it is forever. There is, at least, a long night of it. There is the forgetfulness and the loss of identity. The spirit, even as the body, is unstrung and burst and scattered. One goes down to death, and it leaves a mark on one forever.

Blood at Babii Yar - Kiev's Atrocity Story (1943)
Context: At the wide shallow ravine, their valuable and part of their clothing were removed and heaped into a big pile. Then groups of these people were led into a neighboring deep ravine where they were machine-gunned. When bodies covered the ground in more or less of a layer, SS men scraped sand down from the ravine walls to cover them. Then the shooting would continue. The Nazis, we were told, worked three days doing the job. However, even more incredible was the actions taken by the Nazis between Aug. 19 and Sept. 28 last. Vilkis said that in the middle of August the SS mobilized a party of 100 Russian war prisoners, who were taken to the ravines. On Aug. 19 these men were ordered to disinter all the bodies in the ravine. The Germans meanwhile took a party to a nearby Jewish cemetery whence marble headstones were brought to Babii Yar to form the foundation of a huge funeral pyre. Atop the stones were piled a layer of wood and then a layer of bodies, and so on until the pyre was as high as a two-story house. Vilkis said that approximately 1,500 bodies were burned in each operation of the furnace and each funeral pyre took two nights and one day to burn completely. The cremation went on for 40 days, and then the prisoners, who by this time included 341 men, were ordered to build another furnace. Since this was the last furnace and there were no more bodies, the prisoners decided it was for them. They made a break but only a dozen out of more than 200 survived the bullets of the Nazi tommy guns.

As quoted in Bharathiar's 125th anniversary tribute "The People's Poet" by N. Nandhivarman in TamilSydney (7 January 2008) http://www.sangam.org/2008/01/Bharathiar.php?uid=2727
Context: Fools! Do you argue, that things ancient ought, on that account, to be true and noble! Fallacies and Falsehoods there were from time immemorial, and dare you argue that because these are ancient these should prevail?
In ancient times, do you think that there was not the ignorant, and the shallow minded? And why after all should you embrace so fondly a carcass of dead thoughts. Live in the present and shape the future, do not be casting lingering looks to the distant past for the past has passed away, never again to return.

Revolution (2014)
Context: The women sway and jump and shriek. Whilst this is all almost entirely foreign, there is something familiar, like a place in your mouth where food always gets caught. Something I recognize. It is orgiastic. This Christianity with a voodoo twist is on the brink of Dionysian breakdown. Through this ritual, I see the root of ritual. The exorcising of the primal, the men engorged, enraged, the women serpentine and lithe. Only the child excluded. I get on my knees, which a few other people are doing, out of respect but also because I’m beginning to sense that it’s only a matter of time before I’m ushered to the front. I’ve not been taught how to be religious. Religious studies at school doesn’t even begin to cover it. There the world’s greatest faiths and the universe’s swirling mysteries are recited like bus timetables. No teacher of RE ever said to me: “Beyond the limited realm of the senses, the shallow pool of the known, is a great untamable ocean, and we don’t have a fucking clue what goes on in there.” What we receive through sight, sound, smell, taste, and touch is all we know. We have tools that can enhance that information, we have theories for things that we suspect lie beyond that information, filtered through an apparatus limited once more to those senses. Those senses are limited; the light range we detect is within a narrow spectrum, between infrared light and ultraviolet light; other species see light that we can’t see. In the auditory realm, we hear but a fraction of the sound vibrations; we don’t hear high-pitched frequencies, like dog whistles, and we don’t hear low frequencies like whale song. The world is awash with colors unseen and abuzz with unheard frequencies. Undetected and disregarded. The wise have always known that these inaccessible realms, these dimensions that cannot be breached by our beautifully blunt senses, hold the very codes to our existence, the invisible, electromagnetic foundations upon which our gross reality clumsily rests. Expressible only through symbol and story, as it can never be known by the innocent mind. The stories are formulas, poems, tools for reflection through which we may access the realm behind the thinking mind, the consciousness beyond knowing and known, the awareness that is not connected to the haphazard data of biography. The awareness that is not prickled and tugged by capricious emotion. The awareness that is aware that it is aware. In meditation I access it; in yoga I feel it; on drugs it hit me like a hammer—at sixteen, staring into a bathroom mirror on LSD, contrary to instruction (“Don’t look in the mirror, Russ, it’ll fuck your head up.” Mental note: “Look in mirror.”). I saw that my face wasn’t my face at all but a face that I lived behind and was welded to by a billion nerves. I looked into my eyes and saw that there was something looking back at me that was not me, not what I’d taken to be me. The unrefined ocean beyond the shallow pool was cascading through the mirror back at me. Nature looking at nature. Not me, little ol’ Russ, tossed about on turbulent seas; these distinctions were engineered. On acid, these realizations are absolute. The disobedient brain is whipped into its basket like a yapping hound cowed by Cesar Millan.
The Mask of Apollo (1966)
Context: Christianity and Islam have changed irrevocably the moral reflexes of the world. The philosopher Herakleitos said with profound truth that you cannot step twice into the same river. The perpetual stream of human nature is formed into ever-changing shallows, eddies, falls and pools by the land over which it passes. Perhaps the only real value of history lies in considering this endlessly varied play between the essence and the accidents.

Source: The Art of Loving (1956), Ch. 2
Context: In spite of the universalistic spirit of the monotheistic Western religions and of the progressive political concepts that are expressed in the idea "that all men are created equal," love for mankind has not become a common experience. Love for mankind is looked upon as an achievement which, at best, follows love for an individual or as an abstract concept to be realized only in the future. But love for man cannot be separated from love for one individual. To love one person productively means to be related to his human core, to him as representing mankind. Love for one individual, in so far as it is divorced from love for man, can refer only to the superficial and to the accidental; of necessity it remains shallow.