Interview quoted in Timothy Steele 'Introduction & Commentary-Poetry of J V Cunningham'
General
Quotes about short
page 19
Psalm 90 st. 4.
1710s, "Our God, our help in ages past" (1719)
"13th Foundational Falsehood of Creationism" https://www.youtube.com/watch?v=myfifz3C0mI Youtube (September 3, 2008)
Youtube, Foundational Falsehoods of Creationism
But I [Renoir] was very happy it wasn't too much of a flop: There is something of that admirable face in it'
Quote of Renoir, in his letter to a friend, 15 Jan. 1882; as cited in 'Pierre Auguste Renoir - Richard Wagner', text of museum D'Orsay http://www.musee-orsay.fr/en/collections/works-in-focus/search/commentaire/commentaire_id/richard-wagner-11042.html?no_cache=1
At the beginning of 1882, Renoir was travelling in the south of Italy and visited Palermo where Wagner was staying. Renoir proposed a short sitting for the following day and Wagner agreed; he had just finished his 'Parsifal'.
1880's
On Martin Luther in a letter to Philipp Melanchthon, (28 June 1545), in Jules Bonnet, ed., Letters of John Calvin (1 vol. abridged), (Banner of Truth Trust, 1980), ISBN 0-8515-1323-9 , p. 74; also in Philip Schaff, History of the Christian Chuch http://www.ccel.org/s/schaff/history/8_ch11.htm#_ednref74 vol. 8, ch. 11, n. 568.
Interview with Bill O'Reilly http://www.politifact.com/truth-o-meter/statements/2011/feb/08/bill-oreilly/bill-oreilly-tells-obama-he-also-asked-bush-about-/ (November 2010), Fox News.
2010s, 2010
Source: The Cybernetic Sculpture of Tsai Wen-Ying, 1989, p. 67
Letter to London merchant Peter Collinson (9 May 1753); reported in Labaree: "Papers of Benjamin Franklin", vol 4, pp 481-482.
Epistles
Connections 2 (1994), 1 - Revolutions
Quote from Gainsborough's letter to his friend William Jackson of Exeter, from Bath, 2 Sept. 1768; as cited in Thomas Gainsborough, by William T, Whitley https://ia800204.us.archive.org/6/items/thomasgainsborou00whitrich/thomasgainsborou00whitrich.pdf; New York, Charles Scribner's Sons – London, Smith, Elder & Co, Sept. 1915, p. 384 (Appendix A - Letter VII)
1755 - 1769
A History of Greek Mathematics (1921) Vol. 1. From Thales to Euclid
Kosmos (1932), Above is Beginning Quote of the Last Chapter: Relativity and Modern Theories of the Universe -->
[199709081801.LAA20629@wall.org, 1997]
Usenet postings, 1997
1920s, Freedom and its Obligations (1924)
Source: Preface to Recreations in Mathematics and Natural Philosophy. (1803), p. vi; As cited in: Tobias George Smollett. The Critical Review: Or, Annals of Literature http://books.google.com/books?id=T8APAAAAQAAJ&pg=PA412, Volume 38, (1803), p. 412
The History of Rome, Volume 2 Translated by W.P. Dickson
On Hannibal the man and soldier
The History of Rome - Volume 2
Last e-mail to parents (2009)
Robert J. Shiller (1984), Review of Rational Expectations and Econometric Practice by Robert E. Lucas, Thomas J. Sargent.
Source: The theory of environmental policy, 1988, p. 1
Sultãn Ahmad Shãh I of Gujrat (AD 1411-1443)Sompur (Gujrat)
Tãrîkh-i-Firishta
Hindu Society under Siege (1981, revised 1992)
Alim li-Terufa as cited in "Separation from the Worldly (Perishut)" http://etzion.org.il/en/separation-worldly-perishut
How ISIS is winning: The long reach of terror http://nypost.com/2015/02/05/how-isis-is-winning-the-long-reach-of-terror/, New York Post (February 5, 2015).
New York Post
It worked; I'm still here.
Discovery: Annabelle Wallis http://www.interviewmagazine.com/culture/discovery-annabelle-wallis/ (November 13, 2014)
1940s, "Autobiographical Notes" (1949)
“Let family worship be short, savory, simple, plain, tender, heavenly.”
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 471.
“Newborn Love has short wings. He can scarcely
hold them up, and does not spread them out to fly.”
Act II, scene ii.
Aminta (1573)
Biocentrism and the Existence of God http://www.huffingtonpost.com/robert-lanza/does-god-exist-or-not-new_b_802103.html, Huffington Post, January 3, 2011.
Buddhist Economics
"Innovation Starvation," World Policy Journal, Fall 2011
Mutation. A Sonnet http://www.gutenberg.org/files/16341/16341-h/16341-h.htm#page73 (1824)
As quoted in European Civilization and Politics Since 1815 (1938) by Erik Achorn, p. 723. amd in his obituary in The New York Times (19 April 1955)
Variant translation: I cannot conceive of a God who rewards and punishes his creatures, or has a will of the type of which we are conscious in ourselves. An individual who should survive his physical death is also beyond my comprehension, nor do I wish it otherwise; such notions are for the fears or absurd egoism of feeble souls.
As quoted in The Heretic's Handbook of Quotations: Cutting Comments on Burning Issues (1992) by Charles Bufe, p. 186
1930s, Mein Weltbild (My World-view) (1931)
Source: The Case of Mr. Richard Arkwright and Co., 1781, p. 24
Interview with Men's Health Magazine. http://www.menshealth.com/cda/article.do?site=MensHealth&channel=style&category=style.files&conitem=2cfa694820a64110VgnVCM20000012281eac____ (September 2007)
The New Quotable Einstein
1950s, Essay to Leo Baeck (1953)
[Kordić, Snježana, w:Snježana Kordić, Snježana Kordić, Serbo-Croatian, Languages of the World/Materials 148, Munich & Newcastle, Lincom Europa, 1997, 18, 3-89586-161-8, 37959860]
“Life-and-death. Lifedeath. One event. One short event. Don’t forget.”
All I Really Need to Know I Learned in Kindergarten (1986)
"Reclaiming America for Christ" conference February, 2005
Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the need of text-books on higher mathematics
About the use of Facebook. Former Facebook executive: social media is ripping society apart https://www.theguardian.com/technology/2017/dec/11/facebook-former-executive-ripping-society-apart, The Guardian (Dec. 12, 2017)
Source: https://www.youtube.com/watch?v=Ifi5KkXig3s "Biblical Series IV: Adam and Eve: Self-Consciousness, Evil, and Death"
Interview with Kevin Barry (c. 2012)
Source: Cider with Rosie (1959), p. 52.
“I am all for the short and merry life.”
FitzGerald's epitaph, originally a statement in a letter to Frederick Tennyson (31 December 1850); Letters of Edward FitzGerald (1894), p. 261.
Immortality
1870s, Society and Solitude (1870), Books, Letters and Social Aims http://www.rwe.org/comm/index.php?option=com_content&task=category§ionid=5&id=74&Itemid=149 (1876)
Don't Blame Me https://web.archive.org/web/20120621054133/http://www.georgecarlin.com/home/dontblame.html
Internet, Georgecarlin.com (official website)
2000s, The Central Idea (2006)
As cited in Donald Knuth (1972). "George Forsythe and the Development of Computer Science" http://www.stanford.edu/dept/ICME/docs/history/forsythe_knuth.pdf. Comms. ACM.
"Educational implications of the computer revolution," 1963
https://foreignpolicy.com/articles/2010/02/16/life_after_kim
Life After Kim
February 16, 2010
Foreign Policy
March 1, 2013
https://www.webcitation.org/6EyqdXfyA?url=http://www.foreignpolicy.com/articles/2010/02/16/life_after_kim?page=full
March 9, 2013
no
Source: Books, The Arabs in History (1950), p. 45-46
"On the Harmony of Theory and Practice in Mechanics" (Jan. 3, 1856)
Context: In treating of the practical application of scientific principles, an algebraical formula should only be employed when its shortness and simplicity are such as to render it a clearer expression of a proposition or rule than common language would be, and when there is no difficulty in keeping the thing represented by each symbol constantly before the mind.<!--p. 177
Source: Discipline and Punish (1977), Chapter Two, Generalized Punishment, pp.87
Context: It proved necessary, therefore, to control these illicit practices and introduce new legislation to cover them. The offenses had to be properly defined and more surely punished; out of this mass of irregularities, sometimes tolerated and sometimes punished with a severity out of all proportion to the offense, one had to determine what was an intolerable offense, and the offenders had to be apprehended and punished. With the new forms of capital accumulation, new relations of production and the new legal status of property, all the popular practices that belonged, either in a silent, everyday, tolerated form, or in a violent form, to the illegality of rights were reduced by force to an illegality of property. In that movement which transformed a society of juridico-political levies into a society of the appropriation of the means and products of labour, theft tended to become the first of the great loopholes in legality. Or, to put it another way, the economy of illegalities was restructured with the development of capitalist society. The illegality of property was separated from the illegality of rights. This distinction represents a class opposition because, on the one hand, the illegality that was to be most accessible to the lower classes was that of property – the violent transfer of ownership – and because, on the other, the bourgeoisie was to reserve to itself the illegality of rights: the possibility of getting round its own regulations and its own laws, of ensuring for itself an immense sector of economic circulation by a skillful manipulation of gaps in the law – gaps that were foreseen by its silences, or opened up by de facto tolerance. And this great redistribution of illegalities was even to be expressed through a specialization of the legal circuits: for illegalities of property – for theft – there were the ordinary courts and punishments; for the illegalities of rights – fraud, tax evasion, irregular commercial operations – special legal institutions applied with transactions, accommodations, reduced fines, etc. The bourgeoisie reserved to itself the fruitful domain of the illegality of rights. And at the same time as this split was taking place, there emerged the need for a constant policing concerned essentially with this illegality of property. It became necessary to get rid of the old economy of the power to punish, based on the principles of the confused and inadequate multiplicity of authorities, the distribution and concentration of the power correlative with actual inertia and inevitable tolerance, punishments that were spectacular in their manifestations and haphazard in their application. It became necessary to define a strategy and techniques of punishment in which an economy of continuity and permanence would replace that of expenditure and excess. In short, penal reform was born at the point of junction between the struggle against the super-power of the sovereign and that against the infra-power of acquired and tolerated illegalities.
“Thus the sum of things is ever being renewed, and mortal creatures live dependent one upon another. Some species increase, others diminish, and in a short space the generations of living creatures are changed and, like runners, pass on the torch of life.”
Sic rerum summa novatur
semper, et inter se mortales mutua vivunt.
augescunt aliae gentes, aliae minuuntur,
inque brevi spatio mutantur saecla animantum
et quasi cursores vitai lampada tradunt.
Sic rerum summa novatur
semper, et inter se mortales mutua vivunt.
augescunt aliae gentes, aliae minuuntur,
inque brevi spatio mutantur saecla animantum
et quasi cursores vitae lampada tradunt.
Book II, line 75 (tr. Rouse)
De Rerum Natura (On the Nature of Things)
Myth and Reality (1963)
Context: Myth is an extremely complex cultural reality, which can be approached and interpreted from various and complementary viewpoints.
Speaking for myself, the definition that seems least inadequate because most embracing is this: Myth narrates a sacred history; it relates an event that took place in primordial Time, the fabled time of the "beginnings." In other words myth tells how, through the deeds of Supernatural Beings, a reality came into existence, be it the whole of reality, the Cosmos, or only a fragment of reality — an island, a species of plant, a particular kind of human behavior, an institution. Myth, then, is always an account of a "creation"; it relates how something was produced, began to be. Myth tells only of that which really happened, which manifested itself completely. The actors in myths are Supernatural Beings. They are known primarily by what they did in the transcendent times of the "beginnings." hence myths disclose their creative activity and reveal the sacredness (or simply the "supernaturalness") of their works. In short, myths describe the various and sometimes dramatic breakthroughs of the sacred (or the "supernatural") into the World. It is this sudden breakthrough of the sacred that really establishes the World and makes it what it is today. Furthermore, it is as a result of the intervention of Supernatural Beings that man himself is what he is today, a mortal, sexed, and cultural being.
Source: The God of the Machine (1943), p. 62
Context: These are not sentimental considerations; they constitute the mechanism of production and therefore of power. Personal liberty is the pre-condition of the release of energy. Private property is the inductor which initiates the flow. Real money is the transmission line; and the payment of debts comprises half the circuit. An empire is merely a long circuit energy-system. The possibility of a short circuit, ensuing leakage and breakdown or explosion, occurs in the hook-up of political organization to the productive processes. This is not a figure of speech or analogy, but a specific physical description of what happens.
Sjálfstætt fólk (Independent People) (1935), Book One, Part II: Free of Debt
“From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.”
The Need for Roots (1949), p. 292
Context: Concern for the symbol has completely disappeared from our science. And yet, if one were to give oneself the trouble, one could easily find, in certain parts at least of contemporary mathematics... symbols as clear, as beautiful, and as full of spiritual meaning as that of the circle and mediation. From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.
"Doubts About Darwinism", in The Illustrated London News (17 July 1920)
Context: And I will add this point of merely personal experience of humanity: when men have a real explanation they explain it, eagerly and copiously and in common speech, as Huxley freely gave it when he thought he had it. When they have no explanation to offer, they give short dignified replies, disdainful of the ignorance of the multitude.
As quoted and paraphrased in "Clemente 'Sick,' That's Bad News to NL Hurlers" https://www.newspapers.com/newspage/62573816/ by Lou Prato (AP), in The Warren Times Mirror (Tuesday, June 5, 1962), p. 12
Baseball-related, <big><big>1960s</big></big>, <big>1962</big>
Context: “I sick, I have nervous stomach. I can hardly eat. I’m taking lot of vitamins and I’m getting stronger. But I still sick.” [... ] Clemente said he’s been bothered by stomach trouble since last August. "During the winter I feel real bad. I lost 18 pounds but I’ve picked my weight back up a little since then. I don’t feel too strong and sometimes when I run I get short of breath. Sometime I feel good and sometime I don’t feel like playing ball at all.” [... ] “If I get a little stronger, I hit with more power and I help the club more.”
The Sixteenth Revelation, Chapter 73
Context: For help of this, full meekly our Lord shewed the patience that He had in His Hard Passion; and also the joying and the satisfying that He hath of that Passion, for love. And this He shewed in example that we should gladly and wisely bear our pains, for that is great pleasing to Him and endless profit to us. And the cause why we are travailed with them is for lack in knowing of Love. Though the three Persons in the Trinity be all even in Itself, the soul took most understanding in Love; yea, and He willeth that in all things we have our beholding and our enjoying in Love. And of this knowing are we most blind. For some of us believe that God is Almighty and may do all, and that He is All-Wisdom and can do all; but that He is All-Love and will do all, there we stop short. And this not-knowing it is, that hindereth most God’s lovers, as to my sight.
“I'd like to get a lot done in a short period of time.”
As quoted in "Crean on : rebuilding the tradition of Indiana basketball" by David Burkart in IUplanet Newsletter (7 October 2007) http://iuplanet.com/forum/indiana-basketball-news/20261-crean-rebuilding-tradition-indiana-basketball.html
Context: I'd like to get a lot done in a short period of time.... Your head coach won’t be real patient. Trying to keep it in perspective? Yes. Real patient? No.
Just As I Am : The Autobiography of Billy Graham (1997) co-written with Cliff Barrows
Context: "What is the greatest surprise you have found about life?” a university student asked me several years ago.
"Its brevity" I replied without hesitation. … Time moves so quickly, and no matter who we are or what we have done, the time will come when our lives will be over. As Jesus said, "As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work" (John 9:4). … Life is short, and every day is a gift from God.
Dedication to Emma Goldman
Context: Now my education, life and consciousness are talked about by those who cannot understand what I wrote, what I think, what is my life. They make me up from their subjective imagination and attack me publicly as well as secretly. Because my novels completely obscure my behaviour and ideas, and result in a lot of misunderstandings, my name is related to nihilism or humanism, although I have written a book of over three hundred pages to explain my ideas (this book is very easy to understand and without a metaphysical term). Those who talk about me never read it. They judged my ideas according to one of my short stories, then deduced a variety of strange conclusions and decided which doctrine I belong to. I have been caught in this predicament all these years and cannot get rid of it...
“Power from natural agents may go by a short line, and then in its activity greater”
De Lineas, Anguilis et Figurisas quoted by A.C. Crombie, Robert Groseesteste and the Origins of Experimental Science 1100-1700 (1953) citing Baur, Ludwig (ed.) Die Philosophischen Werke des Robert Grosseteste, Bischofs von Lincoln (1912)
Context: Power from natural agents may go by a short line, and then in its activity greater... But if by a straight line then its action is stronger and better, as Aristotle says in Book V of the Physics, because nature operates in the shortest way possible. But the straight line is the shortest of all, as he says in the same place.
1960s, Operating Manual for Spaceship Earth (1963)
Context: Take the initiative. Go to work, and above all co-operate and don't hold back on one another or try to gain at the expense of another. Any success in such lopsidedness will be increasingly short-lived. These are the synergetic rules that evolution is employing and trying to make clear to us. They are not man-made laws. They are the infinitely accommodative laws of the intellectual integrity governing universe.
No. 225.
The Tatler (1711–1714)
Context: At the same time that I think discretion the most useful talent a man can be master of, I look upon cunning to be the accomplishment of little, mean, ungenerous minds. Discretion points out the noblest ends to us, and pursues the most proper and laudable methods of attaining them: cunning has only private selfish aims, and sticks at nothing which may make them succeed. Discretion has large and extended views, and, like a well-formed eye, commands a whole horizon: cunning is a kind of short-sightedness, that discovers the minutest objects which are near at hand, but is not able to discern things at a distance. Discretion the more it is discovered, gives a greater authority to the person who possesses it: cunning, when it is once detected, loses its force, and makes a man incapable of bringing about even those events which he might have done had he passed only for a plain man. Discretion is the perfection of reason, and a guide to us in all the duties of life: cunning is a kind of instinct, that only looks out after our immediate interest and welfare. Discretion is only found in men of strong sense and good understandings, cunning is often to be met with in brutes themselves, and in persons who are but the fewest removes from them.
Source: Manhood of Humanity (1921), p. 133. Chapter: Capitalistic Era.
Context: To regard human beings as tools — as instruments — for the use of other human beings is not only unscientific but it is repugnant, stupid and short sighted. Tools are made by man but have not the autonomy of their maker — they have not man's time-binding capacity for initiation, for self-direction, and self-improvement.
Summations, Chapter 47
Context: Two things belong to our soul as duty: the one is that we reverently marvel, the other that we meekly suffer, ever enjoying in God. For He would have us understand that we shall in short time see clearly in Himself all that we desire.
And notwithstanding all this, I beheld and marvelled greatly: What is the mercy and forgiveness of God? For by the teaching that I had afore, I understood that the mercy of God should be the forgiveness of His wrath after the time that we have sinned. For methought that to a soul whose meaning and desire is to love, the wrath of God was harder than any other pain, and therefore I took that the forgiveness of His wrath should be one of the principal points of His mercy. But howsoever I might behold and desire, I could in no wise see this point in all the Shewing.
But how I understood and saw of the work of mercy, I shall tell somewhat, as God will give me grace. I understood this: Man is changeable in this life, and by frailty and overcoming falleth into sin: he is weak and unwise of himself, and also his will is overlaid. And in this time he is in tempest and in sorrow and woe; and the cause is blindness: for he seeth not God. For if he saw God continually, he should have no mischievous feeling, nor any manner of motion or yearning that serveth to sin.
Thus saw I, and felt in the same time; and methought that the sight and the feeling was high and plenteous and gracious in comparison with that which our common feeling is in this life; but yet I thought it was but small and low in comparison with the great desire that the soul hath to see God.
Dune Genesis (1980)
Context: In the beginning I was just as ready as anyone to fall into step, to seek out the guilty and to punish the sinners, even to become a leader. Nothing, I felt, would give me more gratification than riding the steed of yellow journalism into crusade, doing the book that would right the old wrongs.
Reevaluation raised haunting questions. I now believe that evolution, or deevolution, never ends short of death, that no society has ever achieved an absolute pinnacle, that all humans are not created equal. In fact, I believe attempts to create some abstract equalization create a morass of injustices that rebound on the equalizers. Equal justice and equal opportunity are ideals we should seek, but we should recognize that humans administer the ideals and that humans do not have equal ability.
The Law of Mind (1892)
Context: We are accustomed to speak of ideas as reproduced, as passed from mind to mind, as similar or dissimilar to one another, and, in short, as if they were substantial things; nor can any reasonable objection be raised to such expressions. But taking the word "idea" in the sense of an event in an individual consciousness, it is clear that an idea once past is gone forever, and any supposed recurrence of it is another idea. These two ideas are not present in the same state of consciousness, and therefore cannot possibly be compared.
The Last Lecture (2007)
Context: How do you get people to help you? You can’t get there alone. People have to help you and I do believe in karma. I believe in paybacks. You get people to help you by telling the truth; by being earnest. I'll take an earnest person over a hip person every day, because hip is short-term, earnest is long term.
On concerns over the passage of the Patriot Act on October 25, 2001, in
2001
Context: Of course, there is no doubt that if we lived in a police state, it would be easier to catch terrorists. If we lived in a country that allowed the police to search your home at any time for any reason; if we lived in a country that allowed the government to open your mail, eavesdrop on your phone conversations, or intercept your email communications; if we lived in a country that allowed the government to hold people in jail indefinitely based on what they write or think, or based on mere suspicion that they are up to no good, then the government would no doubt discover and arrest more terrorists. But that probably would not be a country in which we would want to live. And that would not be a country for which we could, in good conscience, ask our young people to fight and die. In short, that would not be America.
“Let me make a short, opening, blanket comment. There are no "good guns."”
There are no "bad guns". Any gun in the hands of a bad man is a bad thing. Any gun in the hands of a decent person is no threat to anybody — except bad people.
Interview on Meet the Press (18 May 1997)
Source: Social Problems (1883), Ch. 21 : Conclusion
Context: I ask no one who may read this book to accept my views. I ask him to think for himself.
Whoever, laying aside prejudice and self-interest, will honestly and carefully make up his own mind as to the causes and the cure of the social evils that are so apparent, does, in that, the most important thing in his power toward their removal. This primary obligation devolves upon us individually, as citizens and as men. Whatever else we may be able to do, this must come first. For "if the blind lead the blind, they both shall fall into the ditch."
Social reform is not to be secured by noise and shouting; by complaints and denunciation; by the formation of parties, or the making of revolutions; but by the awakening of thought and the progress of ideas. Until there be correct thought, there cannot be right action; and when there is correct thought, right action will follow. Power is always in the hands of the masses of men. What oppresses the masses is their own ignorance, their own short-sighted selfishness.
Summations, Chapter 49
Context: This was an high marvel to the soul which was continually shewed in all the Revelations, and was with great diligence beholden, that our Lord God, anent Himself may not forgive, for He may not be wroth: it were impossible. For this was shewed: that our life is all grounded and rooted in love, and without love we may not live; and therefore to the soul that of His special grace seeth so far into the high, marvellous Goodness of God, and seeth that we are endlessly oned to Him in love, it is the most impossible that may be, that God should be wroth. For wrath and friendship be two contraries. For He that wasteth and destroyeth our wrath and maketh us meek and mild, — it behoveth needs to be that He be ever one in love, meek and mild: which is contrary to wrath.
For I saw full surely that where our Lord appeareth, peace is taken and wrath hath no place. For I saw no manner of wrath in God, neither for short time nor for long; — for in sooth, as to my sight, if God might be wroth for an instant, we should never have life nor place nor being. For as verily as we have our being of the endless Might of God and of the endless Wisdom and of the endless Goodness, so verily we have our keeping in the endless Might of God, in the endless Wisdom, and in the endless Goodness. For though we feel in ourselves, wretches, debates and strifes, yet are we all-mannerful enclosed in the mildness of God and in His meekness, in His benignity and in His graciousness. For I saw full surely that all our endless friendship, our place, our life and our being, is in God.
“R is very large for LSD (which I've never taken) and reasonably short for cannabis.”
Essay as "Mr. X" (1969)
Context: I think the ratio, R, of the time to sense the dose taken to the time required to take an excessive dose is an important quantity. R is very large for LSD (which I've never taken) and reasonably short for cannabis. Small values of R should be one measure of the safety of psychedelic drugs. When cannabis is legalized, I hope to see this ratio as one of the parameters printed on the pack. I hope that time isn't too distant; the illegality of cannabis is outrageous, an impediment to full utilization of a drug which helps produce the serenity and insight, sensitivity and fellowship so desperately needed in this increasingly mad and dangerous world.
On the Mindless Menace of Violence (1968)
Context: Our lives on this planet are too short and the work to be done too great to let this spirit flourish any longer in our land. Of course we cannot vanquish it with a program, nor with a resolution. But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can. Surely, this bond of common faith, this bond of common goal, can begin to teach us something. Surely, we can learn, at least, to look at those around us as fellow men, and surely we can begin to work a little harder to bind up the wounds among us and to become in our own hearts brothers and countrymen once again.
"Political Correctness: Robert Bly and Philip Larkin" (1997)
Context: In Andrew Motion's book, we have the constant sense that Larkin is somehow falling short of the cloudless emotional health enjoyed by, for instance, Andrew Motion. Also the sense, as Motion invokes his like-minded contemporaries, that Larkin is being judged by a newer, cleaner, braver, saner world. … Motion is extremely irritated by Larkin's extreme irritability. He's always complaining that Larkin is always complaining.
Revolution (2014)
Context: On the short walk to the front past the others, either bowing or kneeling or whirling or howling, I feel glad that my life is this way; so full of jarring experience. Sometimes you feel that life is full and beautiful, all these worlds, all these people, all these experiences, all this wonder. You never know when you will encounter magic. Some solitary moment in a park can suddenly burst open with a spray of preschool children in high-vis vests, hand in hand; maybe the teacher will ask you for directions, and the children will look at you, curious and open, and you’ll see that they are perfect. In the half-morning half-gray glint, the cobwebs on bushes are gleaming with such radiant insistence, you can feel the playful unknown beckoning. Behind impassive stares in booths, behind the indifferent gum chew, behind the car horns, there is connection.
Source: Our Enemy, the State (1935), p. 209
Context: In every civilization, however generally prosaic, however addicted to the short-time point of view on human affairs, there are always certain alien spirits who, while outwardly conforming to the requirements of the civilization around them, still keep a disinterested regard for the plain intelligible law of things, irrespective of any practical end. They have an intellectual curiosity, sometimes touched with emotion, concerning the august order of nature; they are impressed by the contemplation of it, and like to know as much about it as they can, even in circumstances where its operation is ever so manifestly unfavourable to their best hopes and wishes.
Book II : On the soul; In: Aristotle (1808). Works, Vol. 4. p. 62 (412a-424b)
De Anima
Independence Day speech (1828)
Context: In continental Europe, of late years, the words patriotism and patriot have been used in a more enlarged sense than it is usual here to attribute to them, or than is attached to them in Great Britain. Since the political struggles of France, Italy, Spain, and Greece, the word patriotism has been employed, throughout continental Europe, to express a love of the public good; a preference for the interests of the many to those of the few; a desire for the emancipation of the human race from the thrall of despotism, religious and of the human race from the thrall of despotism, religious and civil; in short, patriotism there is used rather to express the interest felt in the human race in general, than that felt for any country, or inhabitants of a country, in particular. And patriot, in like manner, is employed to signify a lover of human liberty and human improvement, rather than a mere lover of the country in which he lives, or the tribe to which he belongs. Used in this sense, patriotism is a virtue, and a patriot a virtuous man. With such an interpretation, a patriot is a useful member of society, capable of enlarging all minds, and bettering all hearts with which he comes in contact; a useful member of the human family, capable of establishing fundamental principles, and of merging his own interests, those of his associates, and those of his nation, in the interests of the human race. Laurels and statues are vain things, and mischievous as they are childish; but, could we imagine them of use, on such a patriot alone could they be with any reason bestowed.
Remarks on the House floor, in debates on Cod Fishery bill (February 1792) http://books.google.com/books?id=DmkFAAAAQAAJ&pg=PA363&dq=%22they+may+take+into+their+own+hands+the+education%22&hl=en&ei=3lGmTpvpEcOftweb7YQg&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDcQ6AEwAg#v=onepage&q=%22they%20may%20take%20into%20their%20own%20hands%20the%20education%22&f=false
1790s
Context: If Congress can apply money indefinitely to the general welfare, and are the sole and supreme judges of the general welfare, they may take the care of religion into their own hands; they may establish teachers in every State, county, and parish, and pay them out of the public Treasury; they may take into their own hands the education of children, establishing in like manner schools throughout the Union; they may undertake the regulation of all roads other than post roads. In short, every thing, from the highest object of State legislation, down to the most minute object of police, would be thrown under the power of Congress; for every object I have mentioned would admit the application of money, and might be called, if Congress pleased, provisions for the general welfare.
On Chopin's Preludes in Histoire de Ma Vie (1902-04), Vo. IV, p. 439
Context: It was there he composed these most beautiful of short pages which he modestly entitled the Preludes. They are masterpieces. Several bring to mind visions of deceased monks and the sound of funeral chants; others are melancholy and fragrant; they came to him in times of sun and health, in the clamor of laughing children under he window, the faraway sound of guitars, birdsongs from the moist leaves, in the sight of the small pale roses coming in bloom on the snow. … Still others are of a mournful sadness, and while charming your ear, they break your heart. There is one that came to him through an evening of dismal rain — it casts the soul into a terrible dejection. Maurice and I had left him in good health one morning to go shopping in Palma for things we needed at out "encampment." The rain came in overflowing torrents. We made three leagues in six hours, only to return in the middle of a flood. We got back in absolute dark, shoeless, having been abandoned by our driver to cross unheard of perils. We hurried, knowing how our sick one would worry. Indeed he had, but now was as though congealed in a kind of quiet desperation, and, weeping, he was playing his wonderful Prelude. Seeing us come in, he got up with a cry, then said with a bewildered air and a strange tone, "Ah, I was sure that you were dead." When he recovered his spirits and saw the state we were in, he was ill, picturing the dangers we had been through, but he confessed to me that while waiting for us he had seen it all in a dream, and no longer distinguished the dream from reality, he became calm and drowsy while playing the piano, persuaded that he was dead himself. He saw himself drowned in a lake. Heavy drops of icy water fell in a regular rhythm on his breast, and when I made him listen to the sound of the drops of water indeed falling in rhythm on the roof, he denied having heard it. He was even angry that I should intepret this in terms of imitative sounds. He protested with all his might — and he was right to — against the childishness of such aural imitations. His genius was filled with the mysterious sounds of nature, but transformed into sublime equivalents in musical thought, and not through slavish imitation of the actual external sounds. His composition of that night was surely filled with raindrops, resounding clearly on the tiles of the Charterhouse, but it had been transformed in his imagination and in his song into tears falling upon his heart from the sky. … The gift of Chopin is [the expression of] the deepest and fullest feelings and emotions that have ever existed. He made a single instrument speak a language of infinity. He could often sum up, in ten lines that a child could play, poems of a boundless exaltation, dramas of unequalled power.
“And why art thou not content to pass through this short time in an orderly way?”
X, 31
Meditations (c. 121–180 AD), Book X
Context: Continuously thou wilt look at human things as smoke and nothing at all; especially if thou reflectest at the same time, that what has once changed will never exist again in the infinite duration of time. But thou, in what a brief space of time is thy existence? And why art thou not content to pass through this short time in an orderly way?
“All that has sensation and growth — all matter, in short — will pass through man.”
The Other World (1657)
Context: All that has sensation and growth — all matter, in short — will pass through man. When that has happened, the great Day of Judgment will come, and that is the end point of the mysteries in the philosophy of the prophets.
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. II : The Fellow-Craft, p. 43
Context: Remember, that though life is short, Thought and the influences of what we do or say, are immortal; and that no calculus has yet pretended to ascertain the law of proportion between cause and effect. The hammer of an English blacksmith, smiting down an insolent official, led to a rebellion which came near being a revolution. The word well spoken, the deed fitly done, even by the feeblest or humblest, cannot help but have their effect. More or less, the effect is inevitable and eternal. The echoes of the greatest deeds may die away like the echoes of a cry among the cliffs, and what has been done seem to the human judgment to have been without result. The unconsidered act of the poorest of men may fire the train that leads to the subterranean mine, and an empire be rent by the explosion.