Quotes about show

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Part One: 1. Stultifera Navis
History of Madness (1961)
Context: From the knowledge of that fatal necessity that reduces man to dust we pass to a contemptuous contemplation of the nothingness that is life itself. The fear before the absolute limit of death becomes interiorised in a continual process of ironisation. Fear was disarmed in advance, made derisory by being tamed and rendered banal, and constantly paraded in the spectacle of life. Suddenly, it was there to be discerned in the mannerisms, failings and vices of normal people. Death as the destruction of all things no longer had meaning when life was revealed to be a fatuous sequence of empty words, the hollow jingle of a jester’s cap and bells. The death’s head showed itself to be a vessel already empty, for madness was the being-already-there of death. Death’s conquered presence, sketched out in these everyday signs, showed not only that its reign had already begun, but also that its prize was a meagre one. Death unmasked the mask of life, and nothing more: to show the skull beneath the skin it had no need to remove beauty or truth, but merely to remove the plaster or the tawdry clothes. The carnival mask and the cadaver share the same fixed smile. But the laugh of madness is an anticipation of the rictus grin of death, and the fool, that harbinger of the macabre, draws death’s sting.

Pausing on the Stairs (1957)<!-- also quoted in Bartlett's Familiar Quotations (2014 edition) -->
Context: Useless, of course, to point out that the genesis of good plays is hardly ever abstract; that it tends, on the contrary, to be something as concrete and casual as a glance intercepted, a remark overheard, or an insignificant news item buried at the bottom of page three. Yet it is by trivialities like these that the true playwright's blood is fired. They spur him to story-telling; they bring on the narrative fit that is his glory and his basic credential. Show me a congenital eavesdropper with the instincts of a peeping Tom, and I will show you the makings of a dramatist. Only the makings, of course: curiosity about people is merely the beginning of the road to the masterpiece: but if that curiosity is sustained you will find, when the rules have been mastered and the end has been reached, that a miracle has happened.

Explaining his veto http://www.freedomforum.org/templates/document.asp?documentID=16297 of a bill [HF 2598*/SF 2411/CH 391] requiring public school students to recite the Pledge of Allegiance at least once a week (22 May 2002)
Context: I believe patriotism comes from the heart. Patriotism is voluntary. It is a feeling of loyalty and allegiance that is the result of knowledge and belief. A patriot shows their patriotism through their actions, by their choice.
Chapter 391 is not about choice. In Chapter 391, the State mandates patriotic actions and displays. Our government should not dictate actions. The United States of America exists because people wanted to be free to choose. All of us should have free choice when it comes to patriotic displays... a government wisely acting within its bounds will earn loyalty and respect from its citizens. A government dare not demand the same.
There is much more to being a patriot and a citizen than reciting the pledge or raising a flag. Patriots serve. Patriots vote. Patriots attend meetings in their community. Patriots pay attention to the actions of government and speak out when needed. Patriots teach their children about our history, our precious democracy and about citizenship. Being an active, engaged citizen means being a patriotic American every day. No law will make a citizen a patriot.

St. 22.
De Profundis (1862)
Context: Whatever's lost, it first was won;
We will not struggle nor impugn.
Perhaps the cup was broken here,
That Heaven's new wine might show more clear.
I praise Thee while my days go on.

Source: Cosmos (1980), p. 4
Context: The size and age of the Cosmos are beyond ordinary human understanding. Lost somewhere between immensity and eternity is our tiny planetary home. In a cosmic perspective, most human concerns seem insignificant, even petty. And yet our species is young and curious and brave and shows much promise. In the last few millennia we have made the most astonishing and unexpected discoveries about the Cosmos and our place within it, explorations that are exhilarating to consider. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite to survival. I believe our future depends powerfully on how well we understand this Cosmos in which we float like a mote of dust in the morning sky.

"There but for Fortune" (1963); Ochs here paraphrases a proverbial expression "There, but for the grace of God, go I", which was itself a paraphrase of John Bradford's expression on seeing other prisoners being led to their execution as heretics to be burned at the stake: There, but for the grace of God, goes John Bradford. (as quoted in Problems in the Relations of God and Man (1911) by Clement Charles Julian Webb, p. 107)
Lyrics
Context: Show me a prison, show me a jail
Show me a pris'ner whose face has grown pale
And I'll show you a young man
With many reasons why
There but for fortune, go you or I.

Your Thought and Mine
Context: Your thought advocates fame and show. Mine counsels me and implores me to cast aside notoriety and treat it like a grain of sand cast upon the shore of eternity. Your thought instills in your heart arrogance and superiority. Mine plants within me love for peace and the desire for independence. Your thought begets dreams of palaces with furniture of sandalwood studded with jewels, and beds made of twisted silk threads. My thought speaks softly in my ears, "Be clean in body and spirit even if you have nowhere to lay your head." Your thought makes you aspire to titles and offices. Mine exhorts me to humble service.

The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)]
Context: Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i. e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e. g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.

Starting from Scratch (1989)
Context: I think the reason I choose the comic approach so often is because it's harder, therefore affording me the opportunity to show off. Also, a comic vision is my natural world view, but I've grown up in spite of myself and I can pass the comic twist if it detracts from what the characters need. Yes, the life of a saint is hard.

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.2, p. 72
Context: In a well worn metaphor, a parallel is drawn between the life of man and the metamorphosis of the caterpillar into the butterfly; but the comparison may be more just as well as more novel, if for its former term we take the mental progress of the race. History shows that the human mind, fed by constant accessions of knowledge, periodically grows too large for its theoretical coverings, and bursts them asunder to appear in new habiliments, as the feeding and growing grub, at intervals, casts its too narrow skin and assumes another, itself but temporary. Truly the imago state of Man seems to be terribly distant, but every moult is a step gained, and of such there have been many.

As paraphrased and quoted in "Sidelight on Sports: A Baseball Star is Born" https://news.google.com/newspapers?id=d5dRAAAAIBAJ&sjid=52sDAAAAIBAJ&pg=1293%2C4057980 by Al Abrams, in The Pittsburgh Post-Gazette (Tuesday, June 7, 1955), p. 20
Baseball-related, <big><big>1950s</big></big>, <big>1955</big>
Context: Four years ago he was playing amateur softball in Puerto Rico. "I peetch and play shortstop," he said of his early days. "I no play outfield until pro ball." Roberto turned pro in 1952 with Santurce and last year played winter ball for that team with Willie Mays. Herman Franks, Giant coach, was the manager. "Wee-lee May and Herm Frank help me," he answered when I asked him if he had been given special instruction in the game by anyone. "May show me how to field and throw," he added. Did Mays or anyone show him how to hit? "No," he replied, pride in his voice. "I learn to heet myself. Nobody show me."

Martin Pippin in the Apple Orchard (1922)
Context: The world never knows, and cannot for the life of it imagine, what this man sees in that maid and that maid in this man. The world cannot think why they fell in love with each other. But they have their reason, their beautiful secret, that never gets told to more than one person; and what they see in each other is what they show to each other; and it is the truth. Only they kept it hidden in their hearts until the time came. And though you and I may never know why this lane is called Shelley's, to us both it will always be the greenest lane in Sussex, because it leads to the special secret I spoke of.

16
Les Caractères (1688), De la société et de la conversation
Context: The true spirit of conversation consists more in bringing out the cleverness of others than in showing a great deal of it yourself; he who goes away pleased with himself and his own wit is also greatly pleased with you. Most men would rather please than admire you; they seek less to be instructed, and even to be amused, than to be praised and applauded.

Source: The Devil and Daniel Webster (1937)
Context: Then he turned to Jabez Stone and showed him as he was — an ordinary man who'd had hard luck and wanted to change it. And, because he'd wanted to change it, now he was going to be punished for all eternity. And yet there was good in Jabez Stone, and he showed that good. He was hard and mean, in some ways, but he was a man. There was sadness in being a man, but it was a proud thing too. And he showed what the pride of it was till you couldn't help feeling it. Yes, even in hell, if a man was a man, you'd know it. And he wasn't pleading for any one person any more, though his voice rang like an organ. He was telling the story and the failures and the endless journey of mankind. They got tricked and trapped and bamboozled, but it was a great journey. And no demon that was ever foaled could know the inwardness of it — it took a man to do that.
The fire began to die on the hearth and the wind before morning to blow. The light was getting gray in the room when Dan'l Webster finished. And his words came back at the end to New Hampshire ground, and the one spot of land that each man loves and clings to. He painted a picture of that, and to each one of that jury he spoke of things long forgotten. For his voice could search the heart, and that was his gift and his strength. And to one, his voice was like the forest and its secrecy, and to another like the sea and the storms of the sea; and one heard the cry of his lost nation in it, and another saw a little harmless scene he hadn't remembered for years. But each saw something. And when Dan'l Webster finished he didn't know whether or not he'd saved Jabez Stone. But he knew he'd done a miracle. For the glitter was gone from the eyes of the judge and jury, and, for the moment, they were men again, and knew they were men.

In response to an article in the TIMES, London, which had labelled Islam as an "intolerant" religion, and held it responsible for some of the problems of the Middle East.
Context: Even a little knowledge of Islam will show that its religion is not only tolerant of other Faiths, but most respectful, and indeed, fully accepts the divine inspiration of all theistic Faiths that came before Islam. It does not only teach tolerance to its followers, but goes a step further and enjoins on them all to create the godly quality of "Hilm" that is, tolerance, forbearance, patience, calmness, and forgiveness. It is due to the spirit of tolerance of Islam that even the smallest Christian and Jewish minorities survived and kept all their doctrines during the thousand years of Muslim rule. Nothing like what happened to Muslims in Spain after the Christian conquest has ever happened to a non-Muslim Faith in any Islamic dominion. How, can Europeans be so ignorant as to have forgotten that in the first century of Islam the Khalifs ordered that all that was best in Greek and Roman cultures should be assimilated; that not only the philosophy, medicine and science of Greece, but its poetry and drama, were carefully translated into Arabic and were generally sought not only by the learned but also by the pious! The Muslim attitude towards the absorption of ideas was based on the principle of Islam which enjoins to acquire knowledge wherever available, and there is a well-known and authentic saying of the Prophet that "his followers should seek learning even if they have to go to China."

The Days of My Life : An Autobiography (1989), p. 212
Context: My first TV series on demonstrations in physics — titled Why Is It So? were now seen and heard over the land. The mail was massive. The academics were a special triumph for me. They charged me with being superficial and trivial. If I had done what they wanted my programs would be as dull as their classes! I knew my purpose well and clear: to show how Nature behaves without cluttering its beauty with abtruse mathematics. Why cloud the charm of a Chladni plate with a Bessel function?

Quoted in Hong Kong's South China Morning Post newspaper (June 17th 2006) http://www.scmp.com/article/553048/overseas-employers-target-local-talent
Miscellaneous Quotes in the Press (2002-Present)

The Ethics of Belief (1877), The Limits Of Inference
Context: A little reflection will show us that every belief, even the simplest and most fundamental, goes beyond experience when regarded as a guide to our actions. … Even the fundamental "I am," which cannot be doubted, is no guide to action until it takes to itself "I shall be," which goes beyond experience. The question is not, therefore, "May we believe what goes beyond experience?" for this is involved in the very nature of belief; but "How far and in what manner may we add to our experience in forming our beliefs?"

"Oprah Winfrey Show Finale" in CBS (25 May 2011)
Context: People often ask me: "What is the secret to the success of the show?" "How it lasted 25 years?" I none jokingly say: "My team and Jesus", because nothing but the Hand of God has made this possible for me. For all of you who get railed up when I mentioned God and you wanna know which God am I talking about, I am talking about the same one you talk about, I am talking about the Alpha and Omega, the Omniscience, the Unprecedented, the Ultimate Consciousness, the Source, the Force, the all of everything that is, The One and Only G-O-D, that's what I am talking about...

1920s, The Progress of a People (1924)

Progress, Coexistence and Intellectual Freedom (1968), Dangers, The Threat of Nuclear War
Context: The experience of past wars shows that the first use of a new technical or tactical method of attack is usually highly effective even if a simple antidote can soon be developed. But in a thermonuclear war the first blow may be the decisive one and render null and void years of work and billions spent on creation of an anti-missile system.

Source: Shade's Children (1997), p. 9.
Context: Gold-Eye's Change Vision suddenly gripped him, showing him a picture of the unpleasantly close future, the soon-to-be-now.
Doors slid open at each end of the carriage, forced apart by metal-gauntleted hands four times the size of Gold-Eye's own. Fog no longer fell in lazy swirls, but danced and spiraled crazily as huge shapes lumbered in, moving to the pile of blankets...
Gold-Eye didn't wait to see more. He came out of the vision and took the escape route he'd planned months before, when he'd first found the carriage. Lifting a trapdoor in the floor, he dropped down, down to the cold steel rails.

"Words Weren't Made For Cowards"
Warpaint (1991)
Context: Do I have to dig? Do I have to prod?
Reach into your chest
And pull your feelings out?
Are you dancing dead?
Or maybe walking toast?
If you feel anything
Be brave
Come forth
Let it show.
Tell me what d'you think of life?
Tell me do you think at all?

Boston Massacre Oration (1774)
Context: Surely you never will tamely suffer this country to be a den of thieves. Remember, my friends, from whom you sprang. Let not a meanness of spirit, unknown to those whom you boast of as your fathers, excite a thought to the dishonor of your mothers I conjure you, by all that is dear, by all that is honorable, by all that is sacred, not only that ye pray, but that ye act; that, if necessary, ye fight, and even die, for the prosperity of our Jerusalem. Break in sunder, with noble disdain, the bonds with which the Philistines have bound you. Suffer not yourselves to be betrayed, by the soft arts of luxury and effeminacy, into the pit digged for your destruction. Despise the glare of wealth. That people who pay greater respect to a wealthy villain than to an honest, upright man in poverty, almost deserve to be enslaved; they plainly show that wealth, however it may be acquired, is, in their esteem, to be preferred to virtue.

Source: Natural Theology (1802), Ch. 1 : State of the Argument.
Context: In crossing a heath, suppose I pitched my foot against a stone and were asked how the stone came to be there, I might possibly answer that for anything I knew to the contrary it had lain there forever; nor would it, perhaps, be very easy to show the absurdity of this answer. But suppose I found a watch upon the ground, and it should be inquired how the watch happened to be in that place, I should hardly think of the answer which I had given, that for anything I knew the watch might have always been there. Yet why should not this answer serve for the watch as well as for the stone; why is it not admissible in that second case as in the first? For this reason, and for no other, namely, that when we come to inspect the watch, we perceive — what we could not discover in the stone — that its several parts are framed and put together for a purpose, e. g., that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that if the different parts had been differently shaped from what they are, or placed in any other manner or in any other order than that in which they are placed, either no motion at all would have carried on in the machine, or none which would have answered the use that is now served by it.
This mechanism being observed … the inference we think is inevitable, that the watch must have had a maker — that there must have existed, at some time and at some place or other, an artificer or artificers who formed it for the purpose which we find it actually to answer, who comprehended its construction and designed its use.
Nor would it, I apprehend, weaken the conclusion, that we had never seen a watch made; that we had never known an artist capable of making one; that we were altogether incapable of executing such a piece of workmanship ourselves, or of understanding in what manner it was performed; all this being no more than what is true of some exquisite remains of ancient art, of some lost arts, and, to the generality of mankind, of the more curious productions of modern manufacture.

This work is also noteworthy because it contains the first of an effort to represent the imaginary number graphically by the method now used. The effort stopped short of success but was an ingenious beginning.
History of Mathematics (1923) Vol.1

As quoted in "The Political Evolution of Mousavi" by Muhammad Sahimi, PBS Frontline : Tehran Bureau (16 February 2010) http://www.pbs.org/wgbh/pages/frontline/tehranbureau/2010/02/the-political-evolution-of-mousavi.html
Context: I decided to run because I wanted to show that the path to a life full of enlightenment is not too long.... To show that it is possible to live a moral life, even during this immoral era.... To declare that lawlessness leads to dictatorship; to remind everyone that respect for human rights does not weaken the system, but strengthens it. I decided to run to declare that people expect honesty and truthfulness of their servants in government, and that many of our problems have been created by their lies. I decided to run to declare that backwardness, poverty, corruption, and injustice are not our fate.

Source: Meditations on the Cross (1996), Back to the Cross, p. 3.
Context: Before Jesus leads His disciples into suffering, humiliation, disgrace, and disdain, He summons them and shows Himself to them as the Lord in God's glory. Before the disciples must descend with Jesus into the abyss of human guilt, malice, and hatred, Jesus leads them to a high mountain from which they are to receive help. Before Jesus' face is beaten and spat upon, before his cloak is torn and splattered with blood, the disciples are to see Him in his divine glory. His face shines like the face of God and light is the garment he wears.

The Age of Empathy (2009), p. 6
Context: Don’t believe anyone who says that since nature is based on a struggle for life, we need to live like this as well. Many animals survive not by eliminating each other or by keeping everything for themselves, but by cooperating and sharing. This applies most definitely to pack hunters, such as wolves or killer whales, but also our closest relatives, the primates. In a study in Taï National Park, in Ivory Coast, chimpanzees took care of group mates wounded by leopards, licking their blood, carefully removing dirt, and waving away flies that came near the wounds. They protected injured companions, and slowed down during travel in order to accommodate them. All of this makes perfect sense given that chimpanzees live in groups for a reason, the same way wolves and humans are group animals for a reason. If man is wolf to man, he is so in every sense, not just the negative one. We would not be where we are today had our ancestors been socially aloof. What we need is a complete overhaul of assumptions about human nature. Too many economists and politicians model human society on the perpetual struggle they believe exists in nature, but which is a mere projection. Like magicians, they first throw their ideological prejudices into the hat of nature, then pull them out by their very ears to show how much nature agrees with them. It’s a trick for which we have fallen for too long. Obviously, competition is part of the picture, but humans can’t live by competition alone.

The Never-Ending Wrong (1977)
Context: I remember small, slender Mrs. Sacco with her fine copper-colored hair and dark brown, soft, dazed eyes moving from face to face but still smiling uncertainly, surrounded in our offices by women pitying and cuddling her, sympathetic with her as if she were a pretty little girl; they spoke to her as if she were five years old or did not understand — this Italian peasant wife who, for seven long years, had shown moral stamina and emotional stability enough to furnish half a dozen women amply. I was humiliated for them, for their apparent insensibility. But I was mistaken in my anxiety — their wish to help, to show her their concern, was real, their feelings were true and lasting, no matter how awkwardly expressed; their love and tenderness and wish to help were from the heart. All through those last days in Boston, those strangely innocent women enlisted their altar societies, their card clubs their literary round tables, their music circles and their various charities in the campaign to save Sacco and Vanzetti. On their rounds, they came now and then to the office of my outfit in their smart thin frocks, stylish hats, and their indefinable air of eager sweetness and light, bringing money they had collected in the endless, wittily devious ways of women's organizations. They would talk among themselves and to her about how they felt, with tears in their eyes, promising to come again soon with more help. They were known as "sob sisters" by the cynics and the hangers-on of the committee I belonged to who took their money and described their activities as "sentimental orgies," of course with sexual overtones, and they jeered at "bourgeois morality." "Morality" was a word along with "charitable" and "humanitarian" and "liberal," all, at one time, in the odor of sanctity but now despoiled and rotting in the gutter where suddenly it seemed they belonged. I found myself on the side of the women; I resented the nasty things said about them by these self-appointed world reformers and I thought again, as I had more than once in Mexico, that yes, the world was a frightening enough place as it was, but think what a hell it would be if such people really got the power to do the things they planned.

Farewell to Hollywood's Great White House Romance (2016)
Context: It took her husband's long illness and her grace in caring for him to show her critics what she was made of. Rarely did she spend more than an hour or two away from him, and during the decade of his decline, she guarded his image, his legacy, and his dignity. As his cognitive powers slipped away, eldest son Michael reminded him that he used to be president. "How did I do?" Reagan replied, his characteristic humor and humility intact. In the 1994 letter to the American people in which the former president revealed his illness, he wrote, "I only wish there was some way I could spare Nancy from this painful experience. When the time comes I am confident that with your help she will face it with faith and courage." In their life together, Ronald Reagan never worried about anything; Nancy worried about everything, carrying a burden few appreciated until the end. She didn't have his gift for storytelling, but she made sure all the parts were in place, and by honoring him, she was true to herself, a woman for all times.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: How shall the Shown pretend to ken aught of the Showman or the Show?
Why meanly bargain to believe, which only means thou ne'er canst know?
How may the passing Now contain the standing Now — Eternity? —
An endless is without a was, the be and never the to-be?

New Mindset on Consciousness (1987)
Context: I think time will show that the new approach, emphasizing emergent "macro" control, is equally valid in all the physical sciences, and that the behavioral and cognitive disciplines are leading the way to a more valid framework for all science. Although the theoretic changes make little difference in physics, chemistry, molecular biology, and so on, they are crucial for the behavioral, social, and human sciences. They don't change the analytic, reductive methodology, just the interpretations and conclusions. There seems little to lose, and much to gain.

Dandelion Mind (2010)

Source: Paul Faber, Surgeon (1879), Ch. 31 : A Conscience
Context: God hides nothing. His very work from the beginning is revelation, — a casting aside of veil after veil, a showing unto men of truth after truth. On and on, from fact to fact divine he advances, until at length in his Son Jesus he unveils his very face. Then begins a fresh unveiling, for the very work of the Father is the work the Son himself has to do, — to reveal. His life was the unveiling of himself, and the unveiling of the Son is still going on, and is that for the sake of which the world exists. When he is unveiled, that is, when we know the Son, we shall know the Father also. The whole of creation, its growth, its history, the gathering total of human existence, is an unveiling of the Father. He is the life, the eternal life, the Only. I see it — ah! believe me — I see it as I cannot say it. From month to month it grows upon me. The lovely home-light, the one essence of peaceful being, is God himself.
He loves light and not darkness, therefore shines, therefore reveals. True, there are infinite gulfs in him, into which our small vision cannot pierce, but they are gulfs of light, and the truths there are invisible only through excess of their own clarity. There is a darkness that comes of effulgence, and the most veiling of all veils is the light. That for which the eye exists is light, but through light no human eye can pierce. — I find myself beyond my depth. I am ever beyond my depth, afloat in an infinite sea; but the depth of the sea knows me, for the ocean of my being is God. — What I would say is this, that the light is not blinding because God would hide, but because the truth is too glorious for our vision. The effulgence of himself God veiled that he might unveil it — in his Son. Inter-universal spaces, icons, eternities — what word of vastness you can find or choose — take unfathomable darkness itself, if you will, to express the infinitude of God, that original splendor existing only to the consciousness of God himself — I say he hides it not, but is revealing it ever, for ever, at all cost of labor, yea of pain to himself. His whole creation is a sacrificing of himself to the being and well-being of his little ones, that, being wrought out at last into partakers of his divine nature, that nature may be revealed in them to their divinest bliss. He brings hidden things out of the light of his own being into the light of ours.
But see how different we are, — until we learn of him! See the tendency of man to conceal his treasures, to claim even truth as his own by discovery, to hide it and be proud of it, gloating over that which he thinks he has in himself, instead of groaning after the infinite of God! We would be forever heaping together possessions, dragging things into the cave of our finitude, our individual self, not perceiving that the things which pass that dreariest of doors, whatever they may have been, are thenceforth "but straws, small sticks, and dust of the floor." When a man would have a truth in thither as if it were of private interpretation, he drags in only the bag which the truth, remaining outside, has burst and left.

1920s, The Progress of a People (1924)
Context: The propaganda of prejudice and hatred which sought to keep the colored men from supporting the national cause completely failed. The black man showed himself the same kind of citizen, moved by the same kind of patriotism, as the white man. They were tempted, but not one betrayed his country. Among well-nigh 400,000 colored men who were taken into the military service, about one-half had overseas experience. They came home with many decorations and their conduct repeatedly won high commendation from both American and European commanders.

Charles Darwin destroyed the foundation of orthodox Christianity. There is nothing left but faith in what we know could not and did not happen. Religion and science are enemies. One is a superstition; the other is a fact. One rests upon the false, the other upon the true. One is the result of fear and faith, the other of investigation and reason.
Orthodoxy (1884)

Philippica II, Sections 5 & 6, as translated by Michael Grant, in Cicero : Selected Works (1960), Part One: Against Tyranny; Ch. 3: Attack on an Enemy of Freedom: The Second Philippic against Antony, p. 104
Variant translation:
What kind of favour is it to abstain from doing evil?
Philippicae – Philippics (44 BC)
Context: Nevertheless, let us imagine that you could have killed me. That, Senators, is what a favour from gangsters amounts to. They refrain from murdering someone; then they boast that they have spared him! If that is a true favour, then those who killed Caesar, after he had spared them, would never have been regarded as so glorious — and they are men whom you yourself habitually describe as noble. But the mere abstention from a dreadful crime is surely no sort of favour. In the situation in which this "favour" placed me, my dominant feelings ought not to have been pleasure because you did not kill me, but sorrow because you could have done so with impunity.
However, let us even assume that it was a favour; at any rate the best favour that a gangster could confer. Still, in what respect can you call me ungrateful? Were my protests against the downfall of our country wrong, because you might think they showed ingratitude?

Periods of 25 Variable Stars in the Small Magellanic Cloud http://adsabs.harvard.edu/abs/1912HarCi.173....1L (1912)
Context: A remarkable relation between the brightness of these [Cepheid] variables and the length of their periods will be noticed. In H. A. 60, No.4, attention was called to the fact that the brighter variables have the longer periods, but at that time it was felt that the number was too small the drawing of general conclusions. The periods of 8 additional variables which have been determined since that time, however, conform to the same law. The relation is shown graphically in Figure 1... The two resulting curves, one for the maxima and one for the minima, are surprisingly smooth, and of remarkable form. In Figure 2, the abscissas are equal to the logarithms of the periods, and the ordinates to the corresponding magnitudes, as in Figure 1. A straight line can readily be drawn among each of the two series of points corresponding to the maxima and minima, thus showing that there is a simple relation between the brightness of the variables and their periods. The logarithm of the period increases by about 0.48 for each increase of one magnitude in brightness.

1930s, State of the Union Address (1935)
Context: The lessons of history, confirmed by the evidence immediately before me, show conclusively that continued dependence upon relief induces a spiritual and moral disintegration fundamentally destructive to the national fibre. To dole out relief in this way is to administer a narcotic, a subtle destroyer of the human spirit. It is inimical to the dictates of sound policy. It is in violation of the traditions of America. Work must be found for able-bodied but destitute workers. The Federal Government must and shall quit this business of relief.

The Analects, The Doctrine of the Mean
Context: The institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings. His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men.

"The Dirge of the Sea" (April 1891)
Context: Years! Years, ye shall mix with me!
Ye shall grow a part
Of the laughing Sea;
Of the moaning heart
Of the glittered wave
Of the sun-gleam's dart
In the ocean-grave. Fair, cold, and faithless wert thou, my own!
For that I love
Thy heart of stone!
From the heights above
To the depths below,
Where dread things move, There is naught can show
A life so trustless! Proud be thy crown!
Ruthless, like none, save the Sea, alone!

"Faster Than The Speed Of Night" from the Bonnie Tyler album Faster Than The Speed of Night (1983)
Context: Let me show you how to drive me crazy,
Let me show you how to make me feel so good,
Let me show you how to take me to the edge of the stars and back again.
You've gotta show me how to drive you crazy,
You've gotta show me all the things you wanna happen to you,
We've gotta tell each other everything, we always wanted someone to do.

Message regarding unacceptable behaviour (2013)
Context: Every one of us is responsible for the culture and reputation of our army and the environment in which we work. If you become aware of any individual degrading another, then show moral courage and take a stand against it. No one has ever explained to me how the exploitation or degradation of others, enhances capability, or honours the traditions of the Australian Army.

Appearance on The Mike Douglas Show; as quoted at the official Cass Elliot website http://www.casselliot.com/career.htm
Context: I think I would like to be a Senator or something in twenty years. I don't think I really know enough yet. I'm just 30 now and I wouldn't even be eligible to run for office for another five years. But I have a lot of feelings about things. I know the way I would like to see things for this country and in my travels, when I talk to people, everybody wants pretty much the same thing: peace, enough jobs, no poverty and good education. And I've learned a lot. It's funny. So many people in show business go into politics, and I used to say "What the heck do they know about it?" But when you travel around, you really do get to feel — not to be cliche — the pulse of the country and what people want. I'm concerned and it's not good to be unconcerned and just sit there.

The Development Hypothesis (1852)
Context: The supporters of the Development Hypothesis... can show that any existing species—animal or vegetable—when placed under conditions different from its previous ones, immediately begins to undergo certain changes fitting it for the new conditions. They can show that in successive generations these changes continue; until, ultimately, the new conditions become the natural ones. They can show that in cultivated plants, in domesticated animals, and in the several races of men, such alterations have taken place. They can show that the degrees of difference so produced are often, as in dogs, greater than those on which distinctions of species are in other cases founded.

As quoted in The Way To Win : Showing How To Succeed In Life (1887) by John Thomas Dale, p. 89
Context: I record the conviction that in one way or another, special individual help is given to every creature to endure to the end. It has been my own experience, that always when suffering, whether mental or bodily, approached the point where further endurance appeared impossible, the pulse of it began to ebb and a lull ensued.
You are tender-hearted, and you want to be true, and are trying to be; learn these two things: Never be discouraged because good things get on so slowly here; and never fail daily to do that good which lies next to your hand. Do not be in a hurry, but be diligent. Enter into the sublime patience of the Lord. Trust to God to weave your little thread into the great web, though the pattern shows it not yet. When God's people are able and willing thus to labor and wait, remember that one day is with the Lord as a thousand years, and a thousand years as one day; the grand harvest of the ages shall come to its reaping, and the day shall broaden itself to a thousand years, and the thousand years shall show themselves as a perfect and finished day.

"Thunder Road"
Song lyrics, Born to Run (1975)
Context: Don't run back inside
Darling you know just what I'm here for.
So you're scared and you're thinking
That maybe we ain't that young anymore.
Show a little faith, there's magic in the night;
You ain't a beauty but hey you're all right.
Oh and that's all right with me.

The Analects, The Doctrine of the Mean
Context: To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct — this is the energy of southern regions, and the good man makes it his study. To lie under arms; and meet death without regret — this is the energy of northern regions, and the forceful make it their study. Therefore, the superior man cultivates a friendly harmony, without being weak — How firm is he in his energy! He stands erect in the middle, without inclining to either side — How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm is he in his energy! When bad principles prevail in the country, he maintains his course to death without changing — How firm is he in his energy!

Tiresias, Ch. 7
Space Chantey (1968)
Context: You show signs of levity, and that is the one thing not permitted here. This place is for serious persons only. If you are not serious now, by hell you'll get serious pretty quick!

the washed-out, almost invisible blue of a hot, summer noon; the soft robin's egg, sometimes almost greenish blue of a late springtime evening, the darker, almost violet blue of fall. I have become a connoisseur of the coloring that the leaves take on in autumn and I know all the voices and the moods of the woods and river valley. I have, in a measure, entered into communion with nature, and in this wise have followed in the footsteps of Red Cloud and his people, although I am sure that their understanding and their emotions are more fine-tuned than mine are. I have seen, however, the roll of seasons, the birth and death of leaves, the glitter of the stars on more nights than I can number and from all this as from nothing else I have gained a sense of a purpose and an orderliness which it does not seem to me can have stemmed from accident alone.
It seems to me, thinking of it, that there must be some universal plan which set in motion the orbiting of the electrons about the nucleus and the slower, more majestic orbit of the galaxies about one another to the very edge of space. There is a plan, it seems to me, that reaches out of the electron to the rim of the universe and what this plan may be or how it came about is beyond my feeble intellect. But if we are looking for something on which to pin our faith — and, indeed, our hope — the plan might well be it. I think we have thought too small and have been too afraid...
Ch 24
A Choice of Gods (1972)

Quantum Psychology : How Brain Software Programs You and Your World (1990), p. 45
Context: Obviously, the faster we process information, the more rich and complex our models or glosses — our reality-tunnels — will become.
Resistance to new information, however, has a strong neurological foundation in all animals, as indicated by studies of imprinting and conditioning. Most animals, including most domesticated primates (humans) show a truly staggering ability to "ignore" certain kinds of information — that which does not "fit" their imprinted/conditioned reality-tunnel. We generally call this "conservatism" or "stupidity", but it appears in all parts of the political spectrum, and in learned societies as well as in the Ku Klux Klan.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Fourth Part.
Fourth Part of Narrative

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

As paraphrased and quoted in "Sidelight on Sports: A Baseball Star is Born" https://news.google.com/newspapers?id=d5dRAAAAIBAJ&sjid=52sDAAAAIBAJ&pg=1293%2C4057980 by Al Abrams, in The Pittsburgh Post-Gazette (Tuesday, June 7, 1955), p. 20
Baseball-related, <big><big>1950s</big></big>, <big>1955</big>
Context: Four years ago he was playing amateur softball in Puerto Rico. "I peetch and play shortstop," he said of his early days. "I no play outfield until pro ball." Roberto turned pro in 1952 with Santurce and last year played winter ball for that team with Willie Mays. Herman Franks, Giant coach, was the manager. "Wee-lee May and Herm Frank help me," he answered when I asked him if he had been given special instruction in the game by anyone. "May show me how to field and throw," he added. Did Mays or anyone show him how to hit? "No," he replied, pride in his voice. "I learn to heet myself. Nobody show me."

The Rickover Effect (1992)
Context: What it takes to do a job will not be learned from management courses. It is principally a matter of experience, the proper attitude, and common sense — none of which can be taught in a classroom... Human experience shows that people, not organizations or management systems, get things done.

Source: Drenai series, Legend, Pt 1: Against the Horde, Ch. 23
Context: This enterprise was doomed, but we do what we can and do what we must. So a young farmer with wife and children decides to go home. Good! He shows a sense that you and I will never understand. They will sing songs about us, but he will ensure that there are people to sing them. He plants. We destroy.

The Natural History of Intellect (1893)
Context: What strength belongs to every plant and animal in nature. The tree or the brook has no duplicity, no pretentiousness, no show. It is, with all its might and main, what it is, and makes one and the same impression and effect at all times. All the thoughts of a turtle are turtles, and of a rabbit, rabbits. But a man is broken and dissipated by the giddiness of his will; he does not throw himself into his judgments; his genius leads him one way but 't is likely his trade or politics in quite another.

"Glitch," New Scientist (June 7, 2003)

Variant translations: Are you really sure that a floor can't also be a ceiling?
I can't keep from fooling around with our irrefutable certainties. It is, for example, a pleasure knowingly to mix up two and three dimensionalities, flat and spatial, and to make fun of gravity.
1950's, On Being a Graphic Artist', 1953
Context: In my prints I try to show that we live in a beautiful and orderly world and not in a chaos without norms, as we sometimes seem to. My subjects are also often playful. I cannot help mocking all our unwavering certainties. It is, for example, great fun deliberately to confuse two and three dimensions, the plane and space, or to poke fun at gravity. Are you sure that a floor cannot also be a ceiling? Are you absolutely certain that you go up when you walk up a staircase? Can you be definite that it is impossible to eat your cake and have it?

Book II, lines 557–559 (tr. Rouse)
De Rerum Natura (On the Nature of Things)

Obituary for physicist and philosopher Ernst Mach (Nachruf auf Ernst Mach), Physikalische Zeitschrift 17 (1916), p. 101
1910s
Context: How does it happen that a properly endowed natural scientist comes to concern himself with epistemology? Is there not some more valuable work to be done in his specialty? That's what I hear many of my colleagues ask, and I sense it from many more. But I cannot share this sentiment. When I think about the ablest students whom I have encountered in my teaching — that is, those who distinguish themselves by their independence of judgment and not just their quick-wittedness — I can affirm that they had a vigorous interest in epistemology. They happily began discussions about the goals and methods of science, and they showed unequivocally, through tenacious defense of their views, that the subject seemed important to them.
Concepts that have proven useful in ordering things easily achieve such authority over us that we forget their earthly origins and accept them as unalterable givens. [Begriffe, welche sich bei der Ordnung der Dinge als nützlich erwiesen haben, erlangen über uns leicht eine solche Autorität, dass wir ihres irdischen Ursprungs vergessen und sie als unabänderliche Gegebenheiten hinnehmen. ] Thus they might come to be stamped as "necessities of thought," "a priori givens," etc. The path of scientific progress is often made impassable for a long time by such errors. [Der Weg des wissenschaftlichen Fortschritts wird durch solche Irrtümer oft für längere Zeit ungangbar gemacht. ] Therefore it is by no means an idle game if we become practiced in analysing long-held commonplace concepts and showing the circumstances on which their justification and usefulness depend, and how they have grown up, individually, out of the givens of experience. Thus their excessive authority will be broken. They will be removed if they cannot be properly legitimated, corrected if their correlation with given things be far too superfluous, or replaced if a new system can be established that we prefer for whatever reason.

1990s, Schafer interview (1995)

Uncle Tom's Cabin (1852), Concluding Remarks
Context: The author hopes she has done justice to that nobility, generosity, and humanity, which in many cases characterize individuals at the South. Such instances save us from utter despair of our kind. But, she asks any person, who knows the world, are such characters common, anywhere?
For many years of her life, the author avoided all reading upon or allusion to the subject of slavery, considering it as too painful to be inquired into, and one which advancing light and civilization would certainly live down. But, since the legislative act of 1850, when she heard, with perfect surprise and consternation, Christian and humane people actually recommending the remanding escaped fugitives into slavery, as a duty binding on good citizens, — when she heard, on all hands, from kind, compassionate and estimable people, in the free states of the North, deliberations and discussions as to what Christian duty could be on this head, — she could only think, These men and Christians cannot know what slavery is; if they did, such a question could never be open for discussion. And from this arose a desire to exhibit it in a living dramatic reality. She has endeavored to show it fairly, in its best and its worst phases. In its best aspect, she has, perhaps, been successful; but, oh! who shall say what yet remains untold in that valley and shadow of death, that lies the other side?

Free Culture (2004)
Context: The law should regulate in certain areas of culture — but it should regulate culture only where that regulation does good. Yet lawyers rarely test their power, or the power they promote, against this simple pragmatic question: "Will it do good?" When challenged about the expanding reach of the law, the lawyer answers, "Why not?"
We should ask, "Why?" Show me why your regulation of culture is needed. Show me how it does good. And until you can show me both, keep your lawyers away.

100
Golden Sayings of Epictetus

If you were to say of these men that they are not guilty, it would be as true to say that there has been no war, there are no slain, there has been no crime.
Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)

Vol. I, p. 12
1980s, Letters to the Schools (1981, 1985)
Context: Goodness shows itself in behaviour and action and in relationship. Generally our daily behaviour is based on either the following of certain patterns — mechanical and therefore superficial — or according to very carefully thought-out motive, based on reward or punishment. So our behaviour, consciously or unconsciously, is calculated. This is not good behaviour. When one realizes this, not merely intellectually or by putting words together, then out of this total negation comes true behaviour.

Peace Kills: America's Fun New Imperialism (2004)

As quoted in A Sourcebook for Earth's Community of Religions (1995) by Joel Diederik Beversluis; but also ascribed to some of the Wabasha chiefs, Sitting Bull, Crazy Horse and Wovoka, according to Ernest Thompson Seton, The Gospel of the Red Man: An Indian Bible, San Diego, The Book Tree, 2006, p. 60
Disputed
Context: So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing a friend, even a stranger, when in a lonely place. Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living. If you see no reason for giving thanks, the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.

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

Attributed
Context: I have learned one thing. As Woody says, "Showing up is 80 percent of life." Sometimes it’s easier to hide home in bed. I’ve done both. - 1977 August 21, New York Times, Section 2: Arts and Leisure, He’s Woody Allen’s Not-So-Silent Partner by Susan Braudy, Page 11 (ProQuest Page 83), New York.

"Firefly" on Greta Gaines (1999) http://www.allmusic.com/album/greta-gaines-mw0000068041; the phrase in quotes is a line from a poem of Dylan Thomas. · Full song at YouTube https://www.youtube.com/watch?v=CIEA4mjwRik&spfreload=10 · Live Performance https://www.youtube.com/watch?v=nbr63vyH-58
Context: I am waking from a dream,
I am choking on a scream,
You were trying to show me something.
But the dark is wide and long,
The gates are closed, the crowd's all gone,
You're still shimmering and leading me on… Firefly that's what you are
Burning for me in my darkest hour
"Light breaks where no sun shines"
So shine for me tonight — firefly.

Visions
Context: Then he came from the altar, showing himself as a child. And that child had the very same appearance that he had in his first three years. And he turned to me and from the ciborium he took his body in his right hand and in his left hand he took a chalice that seemed to come from the altar, but I know not where it came from. Thereupon he came in the appearance and the clothing of the man he was on that day when he first gave us his body, that appearance of a human being and a man, showing his sweet and beautiful and sorrowful face, and approaching me with the humility of the one who belongs entirely to another. Then he gave himself to me in the form of the sacrament, in the manner to which people are accustomed. Then he gave me to drink from the chalice in the manner and taste to which people are accustomed. Then he came to me himself and took me completely in his arms and pressed me to him. And all my limbs felt his limbs in the full satisfaction that my heart and my humanity desired. Then I was externally completely satisfied to the utmost satiation.

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: And thereupon the Lord gave Satan the power to destroy the property and children of Job. In a little while these high contracting parties met again; and the Lord seemed somewhat elated with his success, and called again the attention of Satan to the sinlessness of Job. Satan then told him to touch his body and he would curse him. And thereupon power was given to Satan over the body of Job, and he covered his body with boils. Yet in all this, Job did not sin with his lips. This book seems to have been written to show the excellence of patience, and to prove that at last God will reward all who will bear the afflictions of heaven with fortitude and without complaint. The sons and daughters of Job had been slain, and then the Lord, in order to reward Job, gave him other children, other sons and other daughters—not the same ones he had lost; but others. And this, according to the writer, made ample amends. Is that the idea we now have of love? If I have a child, no matter how deformed that child may be, and if it dies, nobody can make the loss to me good by bringing a more beautiful child. I want the one I loved and the one I lost.

The Collector (1963)
Context: I don’t think the Campaign for Nuclear Disarmament has much chance of actually affecting the government. It’s one of the first things you have to face up to. But we do it to keep our self-respect to show to ourselves, each one to himself or herself, that we care. And to let other people, all the lazy, sulky, hopeless ones like you, know that someone cares. We’re trying to shame you into thinking about it, about acting.

"To the Indianapolis Clergy." The Iconoclast (Indianapolis, IN) (1883)
Context: Some people have insisted that this life is a kind of school for the production of self-denying men and women—that is, for the production of character. The statistics show that a large majority die under five years of age. What would we think of a schoolmaster who killed the most of his pupils the first day? If this doctrine is true, and if manhood cannot be produced in heaven, those who die in childhood are infinitely unfortunate.

Bk. VII, l. 801-808.
Aurora Leigh http://digital.library.upenn.edu/women/barrett/aurora/aurora.html (1857)
Context: Man, the two-fold creature, apprehends
The two-fold manner, in and outwardly,
And nothing in the world comes single to him.
A mere itself, — cup, column, or candlestick,
All patterns of what shall be in the Mount;
The whole temporal show related royally,
And build up to eterne significance
Through the open arms of God.

"Smiles"
Poems New and Collected (1998), A Large Number (1976)
Context: The going's rough, and so we need the laugh
of bright incisors, molars of goodwill.
Our times are still not safe and sane enough
for faces to show ordinary sorrow.

Canto I, line 81
Hudibras, Part I (1663–1664)
Context: For rhetoric, he could not ope
His mouth, but out there flew a trope;
And when he happen'd to break off
I' th' middle of his speech, or cough,
H' had hard words, ready to show why,
And tell what rules he did it by;
Else, when with greatest art he spoke,
You'd think he talk'd like other folk,
For all a rhetorician's rules
Teach nothing but to name his tools.

Source: Mendel's Principles of Heredity (1913), Chapter XV, p. 289.
Context: The concept of evolution as proceeding through the gradual transformation of masses of individuals by the accumulation of impalpable changes is one that the study of genetics shows immediately to be false. Once for all, that burden so gratuitously undertaken in ignorance of generic physiology by the evolutionists of the last century may be cast into oblivion. For the facts of heredity and variation unite to prove that genetic variation is a phenomenon of individuals.

Edinburgh University Union (1969)
The Environmental Revolution: Speeches on Conservation, 1962–77 (1978)
Context: The sheer weight of numbers of the human population, our habitations, our machinery and our ruthless exploitation of the living and organic resources of the earth; together these are changing our whole environment. This is what we call progress and much of this development is naturally to the direct and welcome benefit of mankind. However, we cannot at the same time ignore the awkward consequences and the most direct and menacing, but not the only consequence of this change, is pollution... Pollution is a direct outcome of man's ruthless exploitation of the earth's resources. Experience shows that the growth of successful organic populations is eventually balanced by the destruction of its own habitat. The vast man-made deserts show that the human population started this process long ago. There are two important differences today. In the first place the process has gone from a walking pace to a breakneck gallop. Secondly we know exactly what is happening. If not exactly in all cases, we know enough to appreciate what is happening and the need to take care... Pollution is no longer a matter of local incidents, today it has the whole biosphere in its grip. The processes which devastated the Welsh valleys a hundred years ago are now at work, over, on and under the earth and the oceans. Even if we bury all this waste underground there still remains the risk that toxic materials through chemical reactions will be washed out and into underground water courses. If ever there was an area of research more closely related to human welfare it is the problem of the safe disposal of waste and effluents... The fact is that we have got to make a choice between human prosperity on the one hand and the total well-being of the planet Earth on the other. Even then it is hardly a choice because if we only look for human prosperity we shall certainly destroy by pollution the earth and the human population which has existed on it for millions of years... If the world pollution situation is not critical at the moment it is as certain as anything can be that the situation will become increasingly intolerable within a very short time. The situation can be controlled and even reversed but it demands co-operation on a scale and intensity beyond anything achieved so far... I realise that there are any number of vital causes to be fought for, I sympathise with people who work up a passionate concern about the all too many examples of inhumanity, injustice, and unfairness, but behind all this hangs a really deadly cloud. Still largely unnoticed and unrecognised, the process of destroying our natural environment is gathering speed and momentum. If we fail to cope with this challenge, all the other problems will pale into insignificance.

Introduction : The Reason for the Examination
A Perplexed Philosopher (1892)
Context: The respect for authority, the presumption in favor of those who have won intellectual reputation, is within reasonable limits, both prudent and becoming. But it should not be carried too far, and there are some things especially as to which it behooves us all to use our own judgment and to maintain free minds. For not only does the history of the world show that undue deference to authority has been the potent agency through which errors have been enthroned and superstitions perpetuated, but there are regions of thought in which the largest powers and the greatest acquirements cannot guard against aberrations or assure deeper insight. One may stand on a box and look over the heads of his fellows, but he no better sees the stars. The telescope and the microscope reveal depths which to the unassisted vision are closed. Yet not merely do they bring us no nearer to the cause of suns and animal-cula, but in looking through them the observer must shut his eyes to what lies about him. That intension is at the expense of extension is seen in the mental as in the physical sphere. A man of special learning may be a fool as to common relations. And that he who passes for an intellectual prince may be a moral pauper there are examples enough to show.

Connections (1979), 1 - The Trigger Effect
Context: An invention acts rather like a trigger, because, once it's there, it changes the way things are, and that change stimulates the production of another invention, which in turn, causes change, and so on. Why those inventions happened, between 6,000 years ago and now, where they happened and when they happened, is a fascinating blend of accident, genius, craftsmanship, geography, religion, war, money, ambition... Above all, at some point, everybody is involved in the business of change, not just the so-called "great men." Given what they knew at the time, and a moderate amount of what's up here [pointing to head], I hope to show you that you or I could have done just what they did, or come close to it, because at no time did an invention come out of thin air into somebody's head, [snaps fingers] like that. You just had to put a number of bits and pieces, that were already there, together in the right way.

Bezeig du Interesse an ihrer Güte, denn keiner kann lang gut sein, wenn nicht Güte verlangt wird.
http://books.google.com/books?id=zEhJAAAAYAAJ&q=%22Bezeig+du+Interesse+an+ihrer+G%C3%BCte+denn+keiner+kann+lang+gut+sein+wenn+nicht+G%C3%BCte+verlangt+wird%22&pg=PA116#v=onepage
First God, in Scene 1a, p. 38
The Good Person of Sezuan (1943)

Source: Antigone, Line 660

Upon the Sovereign Sun (362)
Context: We celebrate the most solemn of our Games, dedicating it to the honour of the "Invincible Sun," during which it is not lawful for anything cruel (although necessary), which the previous month presented in its Shows, should be perpetrated on this occasion. The Saturnalia, being the concluding festival, are closely followed in cyclic order by the Festival of the Sun; the which I hope that the Powers above will grant me frequently to chaunt, and to celebrate; and above all others may the Sovereign Sun, lord of the universe! He who proceeding from all eternity in the generative being of the Good, stationed as the central one amidst the central intelligible deities, and replenishing them all with concord, infinite beauty, generative superabundance, and perfect intelligence, and with all blessings collectively without limit of time; and in time present illuminating his station which moves as the centre of all the heavens, his own possession from all eternity!

30 December 1850
Journal Intime (1882), Journal entries

As quoted in "A close encounter with Chris Carter" at Salon (28 April 2000) http://www.salon.com/2000/04/28/chriscarter/
Context: The most difficult thing to reconcile is science and religion … And so we created a 
dilemma for her character that plays right into Mulder’s hands. So that cross she wears,
 which was there from the pilot episode, is all-important for a character who is torn 
between her rational character and her spiritual side. That is, I think, a very smart
 thing to do. The show is basically a religious show. It’s about the search for God. You 
know, "The truth is out there." That’s what it’s about.

Go Rin No Sho (1645)
Context: Fifthly, the book of the Void. By Void I mean that which has no beginning and no end. Attaining this principle means not attaining the principle. The Way of strategy is the Way of nature. When you appreciate the power of nature, knowing the rhythm of any situation, you will be able to hit the enemy naturally and strike naturally. All this is the Way of the Void. I intend to show how to follow the true Way according to nature in the book of the Void.

Falsehood in Wartime (1928), Introduction
Context: Another effect of the continual appearance of false and biased statement and the absorption of the lie atmosphere is that deeds of real valour, heroism, and physical endurance and genuine cases of inevitable torture and suffering are contaminated and desecrated; the wonderful comradeship of the battlefield becomes almost polluted. Lying tongues cannot speak of deeds of sacrifice to show their beauty or value. So it is that the praise bestowed on heroism by Government and Press always jars, more especially when, as is generally the case with the latter, it is accompanied by cheap and vulgar sentimentality. That is why one instinctively wishes the real heroes to remain unrecognized, so that their record may not be smirched by cynical tongues and pens so well versed in falsehood.

As paraphrased and quoted in "The Scoreboard: Clemente's Only Regret? One Pennant" by Les Biederman, in The Pittsburgh Press (Sunday, March 31, 1968), Sec. 4, Pg. 3
Baseball-related, <big><big>1960s</big></big>, <big>1968</big>
Context: The best advice and most help he ever received came from Buster Clarkson, an American player, when he was in Puerto Rico."I played for his team and I was just a kid," Clemente recalled. "He insisted the other players allow me to take batting practice and he helped me. He put a bat behind my foot and made sure I didn't drag my foot. Willie Mays also helped me. He told me not to allow the pitchers to show me up. He suggested I get mean and if the pitchers knocked me down, get up and hit the ball. Show them."

Introduction to the Bhagavad-Gita (1944)
Context: I have tried to show that the Perennial Philosophy and its ethical corollaries constitute a Highest Common Factor, present in all the major religions of the world. To affirm this truth has never been more imperatively necessary than at the present time. There will never be enduring peace unless and until human beings come to accept a philosophy of life more adequate to the cosmic and psychological facts than the insane idolatries of nationalism and the advertising man’s apocalyptic faith in Progress towards a mechanized New Jerusalem. All the elements of this philosophy are present, as we have seen, in the traditional religions. But in existing circumstances there is not the slightest chance that any of the traditional religions will obtain universal acceptance. Europeans and Americans will see no reason for being converted to Hinduism, say, or Buddhism. And the people of Asia can hardly be expected to renounce their own traditions for the Christianity professed, often sincerely, by the imperialists who, for four hundred years and more, have been systematically attacking, exploiting, and oppressing, and are now trying to finish off the work of destruction by “educating” them. But happily there is the Highest Common Factor of all religions, the Perennial Philosophy which has always and everywhere been the metaphysical system of prophets, saints and sages. It is perfectly possible for people to remain good Christians, Hindus, Buddhists, or Moslems and yet to be united in full agreement on the basic doctrines of the Perennial Philosophy.

The Price of Civilization: Reawakening American Virtue and Prosperity" The Price of Civilization, 2011
Context: Though the United States is one of the world’s richest economies by per capita income, it ranks only around seventeenth in reported life satisfaction. It is superseded not only by the likely candidates of Finland, Norway, and Sweden, which all rank above the United States but also by less likely candidates such as Costa Rica and the Dominican Republic. Indeed, one might surmise that it is health and longevity rather than income that give the biggest boost to reported life satisfaction. Since good health and longevity can be achieved at per capita income levels well below those of the United States, so too can life satisfaction. One marketing expert put it this way, with only slight exaggeration: Basic Survival goods are cheap, whereas narcissistic self-stimulation and social-display products are expensive. Living doesn’t cost much, but showing off does.

The above statements have been widely published in the above format as lines of verse attributed to Brooks, usually as a poem titled "Corners on the Curving Sky" — but one website http://web.archive.org/20090809112040/www.geocities.com/juscurious/anon.html indicated that she declared she did not write them. The words actually occur as an introduction to the "Corners on the Curving Sky" section of the book Soulscript (1970) compiled by June Jordan, in which other poems of Brooks were included, and thus is apparently the work of Jordan. It appears simply in paragraph form and reads thus:
Misattributed, "Corners on the Curving Sky"
Context: Our earth is round, and, among other things
That means that you and I can hold completely different
Points of view and both be right.
The difference of our positions will show
Stars in your window I cannot even imagine.
Your sky may burn with light,
While mine, at the same moment,
Spreads beautiful to darkness.

Source: Yoga For People Who Can't Be Bothered To Do It (1993), p. 64

"There but for Fortune" (1963)
Lyrics
Context: Show me a country where the bombs had to fall
Show me the ruins of buildings so tall
And I'll show you a young land
With many reasons why
There but for fortune, go you or I
You or I.

Man a Machine (1747)
Context: Among animals, some learn to speak and sing; they remember tunes, and strike the notes as exactly as a musician. Others, for instance the ape, show more intelligence... would it be absolutely impossible to teach the ape a language? I do not think so.<!--pp.100-102

44 : God Alone Is, p. 73.
The Everything and the Nothing (1963)
Context: Give up all forms of parrotry. Start practising whatever you truly feel to be true and justly to be just. Do not make a show of your faiths and beliefs. You have not to give up your religion, but to give up clinging to the husk of mere ritual and ceremony. To get to the fundamental core of Truth underlying all religions, reach beyond religion.