Quotes about siding

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Politics Is The Mind-Killer http://lesswrong.com/lw/gw/politics_is_the_mindkiller/ (February 2007)
Context: People go funny in the head when talking about politics. The evolutionary reasons for this are so obvious as to be worth belaboring: In the ancestral environment, politics was a matter of life and death. And sex, and wealth, and allies, and reputation... When, today, you get into an argument about whether "we" ought to raise the minimum wage, you're executing adaptations for an ancestral environment where being on the wrong side of the argument could get you killed... Politics is an extension of war by other means. Arguments are soldiers. Once you know which side you're on, you must support all arguments of that side, and attack all arguments that appear to favor the enemy side; otherwise it's like stabbing your soldiers in the back — providing aid and comfort to the enemy.

"The Conjunction of Jupiter and Venus" in Poems (1841)
Context: I would make
Reason my guide, but she should sometimes sit
Patiently by the way-side, while I traced
The mazes of the pleasant wilderness
Around me. She should be my counsellor,
But not my tyrant. For the spirit needs
Impulses from a deeper source than hers,
And there are motions, in the mind of man,
That she must look upon with awe. I bow
Reverently to her dictates, but not less
Hold to the fair illusions of old time —
lllusions that shed brightness over life,
And glory over nature.

"Ballad of the Double-Soul"
The Certain Hour (1916)
Context: For this is the song of the double-soul, distortedly two in one, —
Of the wearied eyes that still behold the fruit ere the seed be sown,
And derive affright for the nearing night from the light of the noontide sun.
For one that with hope in the morning set forth, and knew never a fear,
They have linked with another whom omens bother; and he whispers in one's ear.
And one is fain to be climbing where only angels have trod,
But is fettered and tied to another's side who fears that it might look odd.

Source: Empire of the Sun (1984), p. 6
Context: Real war was the thousands of Chinese refugees dying of cholera in the sealed stockades at Pootung, and the bloody heads of Communist soldiers mounted on pikes along the Bund. In a real war no one knew which side he was on, and there were no flags or commentators or winners. In a real war there were no enemies.

Progress In Religion (2000)
Context: One of the great but less famous heroes of World War Two was Andre Trocme, the Protestant pastor of the village of Le Chambon sur Lignon in France, which sheltered and saved the lives of five thousand Jews under the noses of the Gestapo. Forty years later Pierre Sauvage, one of the Jews who was saved, recorded the story of the village in a magnificent documentary film with the title, "Weapons of the Spirit". The villagers proved that civil disobedience and passive resistance could be effective weapons, even against Hitler. Their religion gave them the courage and the discipline to stand firm. Progress in religion means that, as time goes on, religion more and more takes the side of the victims against the oppressors.

Woman in the Nineteenth Century (1845)
Context: Male and female represent the two sides of the great radical dualism. But, in fact, they are perpetually passing into one another. Fluid hardens to solid, solid rushes to fluid. There is no wholly masculine man, no purely feminine woman.
History jeers at the attempts of physiologists to bind great original laws by the forms which flow from them. They make a rule; they say from observation what can and cannot be. In vain! Nature provides exceptions to every rule. She sends women to battle, and sets Hercules spinning; she enables women to bear immense burdens, cold, and frost; she enables the man, who feels maternal love, to nourish his infant like a mother.

Letter to Samuel "Sam" Chapman (June 1907)
Context: Mason and Hunter not only voted against the admission of California (1850) as a free state but offered a protest against it which the Senate refused to record on its Journal, nor in the Convention which General Taylor had called to from a Constitution for California, there were 52 northern and 50 southern men, but it was unanimous against slavery. But, the Virginia senator, with Ron Tucker & Co. were opposed to giving local self-government to California. Ask Sam Yost to give Christian a skinning. I am not ashamed of having fought on the side of slavery, a soldier fights for his country, right or wrong, he is not responsible for the political merits of the course he fights in. The South was my country.

"Action Current Study in Movement Coordination" in Journal of General Psychology (1939)

Letter to Lucy Webb Hayes, whose cousin was a prisoner and died at Andersonville prison (2 July 1864)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
Context: You use the phrase “brutal Rebels.” Don’t be cheated in that way. There are enough “brutal Rebels” no doubt, but we have brutal officers and men too. I have had men brutally treated by our own officers on this raid [to Lynchburg, Va. ]. And there are plenty of humane Rebels. I have seen a good deal of it on this trip. War is a cruel business and there is brutality in it on all sides, but it is very idle to get up anxiety on account of any supposed peculiar cruelty on the part of Rebels. Keepers of prisons in Cincinnati, as well as in Danville, are hard-hearted and cruel.

1961, Inaugural Address
Context: So let us begin anew — remembering on both sides that civility is not a sign of weakness, and sincerity is always subject to proof. Let us never negotiate out of fear. But let us never fear to negotiate.
Let both sides explore what problems unite us instead of belaboring those problems which divide us. [... ] Let both sides seek to invoke the wonders of science instead of its terrors. Together let us explore the stars, conquer the deserts, eradicate disease, tap the ocean depths, and encourage the arts and commerce.
Let both sides unite to heed in all corners of the earth the command of Isaiah — to "undo the heavy burdens … and to let the oppressed go free."

As quoted in Mother Jones Magazine May-Jun 1991. Vol. 16, No. 3. p. 77 http://books.google.com.mx/books?id=IecDAAAAMBAJ&dq=%22Take+the+first+step+in+faith.+You+don%27t+have+to+see+the+whole+staircase%2C+just+take+the+first+step.%22&q=%22Take+the+first+step+in+faith.+You+don%27t+have+to+see+the+whole+staircase%2C+just+take+the+first+step.%22#v=snippet&q=%22Take%20the%20first%20step%20in%20faith.%20You%20don't%20have%20to%20see%20the%20whole%20staircase%2C%20just%20take%20the%20first%20step.%22&f=false. ISSN 0362-8841.
Context: In Montgomery, Alabama, Jonah and I went to the Civil Rights Memorial, and then we walked around to Dexter Baptist Church and went up into Martin's pulpit. I'd forgotten what a little place it was. We looked out from the little pulpit in that little church and talked about how something so big started from a place so small. Just a lot of committed people of faith in church on one side of the street, and all the power of Alabama in the state capitol right across the street. As a young lawyer, I used to listen to Dr. King in chapel at Spelman College. One of the thngs I liked about him was that he didn't pretend to be a great powerful know-it-all. I remember him discussing openly his gloom, depression, his fears, admitting that he didn't know what the next step was. He would then say: "Take the first step in faith. You don't have to see the whole staircase, just take the first step."

Nobel lecture (2005)
Context: What is more important is that these are not separate or distinct threats. When we scratch the surface, we find them closely connected and interrelated.
We are 1,000 people here today in this august hall. Imagine for a moment that we represent the world's population. These 200 people on my left would be the wealthy of the world, who consume 80 per cent of the available resources. And these 400 people on my right would be living on an income of less than $2 per day.
This underprivileged group of people on my right is no less intelligent or less worthy than their fellow human beings on the other side of the aisle. They were simply born into this fate.
In the real world, this imbalance in living conditions inevitably leads to inequality of opportunity, and in many cases loss of hope. And what is worse, all too often the plight of the poor is compounded by and results in human rights abuses, a lack of good governance, and a deep sense of injustice. This combination naturally creates a most fertile breeding ground for civil wars, organized crime, and extremism in its different forms.
In regions where conflicts have been left to fester for decades, countries continue to look for ways to offset their insecurities or project their 'power'. In some cases, they may be tempted to seek their own weapons of mass destruction, like others who have preceded them.

Bewilderness (DVD, 2001)

Song lyrics, The Kick Inside (1978)
Context: Ooh, it gets dark! It gets lonely,
On the other side from you.
I pine a lot. I find the lot
Falls through without you.
I'm coming back, love.
Cruel Heathcliff, my one dream,
My only master.

0 min 45 sec
Cosmos: A Personal Voyage (1990 Update), One Voice in the Cosmic Fugue [Episode 2]
Context: All my life, I've wondered about life beyond the earth. On those countless other planets that we think circle other suns, is there also life? Might the beings of other worlds resemble us, or would they be astonishingly different? What would they be made of? In the vast Milky Way galaxy, how common is what we call life? The nature of life on earth and the quest for life elsewhere are the two sides of the same question: the search for who we are.

Dream Days (1898), The Reluctant Dragon
Context: The dreadful beast must be exterminated, the country-side must be freed from this pest, this terror, this destroying scourge. The fact that not even a hen roost was the worse for the dragon's arrival wasn't allowed to have anything to do with it. He was a dragon, and he couldn't deny it, and if he didn't choose to behave as such that was his own lookout. But in spite of much valiant talk no hero was found willing to take sword and spear and free the suffering village and win deathless fame; and each night's heated discussion always ended in nothing. Meanwhile the dragon, a happy Bohemian, lolled on the turf, enjoyed the sunsets, told antediluvian anecdotes to the Boy, and polished his old verses while meditating on fresh ones.

Part II, Ch. XIII <!-- Sect. 4 -->
The Pilgrim's Progress (1678), Part II
Context: Then Mr. Honest called for his friends, and said unto them, I die, but shall make no will. As for my honesty, it shall go with me; let him that comes after be told of this. When the day that he was to be gone was come, he addressed himself to go over the river. Now the river at that time over-flowed its banks in some places; but Mr. Honest, in his lifetime, had spoken to one Good-conscience to meet him there, the which he also did, and lent him his hand, and so helped him over. The last words of Mr. Honest were, Grace reigns! So he left the world.After this it was noised abroad that Mr. Valiant-for-truth was taken with a summons by the same post as the other, and had this for a token that the summons was true, "That his pitcher was broken at the fountain." When he understood it, he called for his friends, and told them of it. Then said he, I am going to my Father’s; and though with great difficulty I have got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me that I have fought His battles who will now be my rewarder. When the day that he must go hence was come, many accompanied him to the river-side, into which as he went, he said, "Death, where is thy sting?" And as he went down deeper, he said, "Grave, where is thy victory?"
So he passed over, and all the trumpets sounded for him on the other side.

Bill Moyers interview (2002)
Context: We always write stories of tragedies because that's how we reach our human depth. How we get to the other side of it. We look at the cruelty, the darkness and horrific events that happened in our life whether it be a miscarriage or a husband who is not faithful. Then you find this ability to transcend. And that is called the passion, like the passion of Christ. You could call this the passion of Frida Kahlo, in a way.
When I talk about passion, and I'm not a religious person, but I absolutely am drawn and attracted to the power of religious art because it gets at that most extreme emotion of the human experience.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 20. How the Sphere Encouraged Me in a Vision
Context: During my slumber I had a dream. I thought I was once more by the side of the Sphere, whose lustrous hue betokened that he had exchanged his wrath against me for perfect placability. We were moving together towards a bright but infinitesimally small Point, to which my Master directed my attention. As we approached, methought there issued from it a slight humming noise as from one of your Spaceland bluebottles, only less resonant by far, so slight indeed that even in the perfect stillness of the Vacuum through which we soared, the sound reached not our ears till we checked our flight at a distance from it of something under twenty human diagonals."Look yonder," said my Guide, "in Flatland thou hast lived; of Lineland thou hast received a vision; thou hast soared with me to the heights of Spaceland; now, in order to complete the range of thy experience, I conduct thee downward to the lowest depth of existence, even to the realm of Pointland, the Abyss of No dimensions.

Part I, Ch. VI : The Cross and the Contrast
The Pilgrim's Progress (1678), Part I
Context: Now I saw in my dream, that the highway, up which Christian was to go, was fenced on either side with a wall, and that wall was called salvation. Up this way, therefore, did burdened Christian run, but not without great difficulty, because of the load on his back. He ran thus till he came at a place somewhat ascending; and upon that place stood a cross, and a little below, in the bottom, a sepulchre. So I saw in my dream, that just as Christian came up with the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble, and so continued to do till it came to the mouth of the sepulchre, where it fell in, and I saw it no more.

"The Rage of Oriana Fallaci", in The New York Observer (27 January 2003)
Context: Our weakness in the West is born of the fact of so-called "objectivity." Objectivity does not exist. The word is a hypocrisy which is sustained by the lie that the truth stays in the middle. No, sir: Sometimes truth stays on one side only.

"Tennessee Stud" (1958)
Context: Stirrup to stirrup and side by side
We crossed the mountains and the valleys wide.
We came to Big Muddy and we forded the flood
On the Tennessee mare and the Tennessee stud.

2000s, 2001, Freedom and Democracy Are Under Attack (September 2001)
Context: I want to thank the members of Congress for their unity and support. America is united. The freedom-loving nations of the world stand by our side. This will be a monumental struggle of good versus evil. But good will prevail.

Ode to Memory (1830)
Context: Whither in after life retired
From brawling storms,
From weary wind,
With youthful fancy reinspired,
We may hold converse with all forms
Of the many-sided mind,
And those whom passion hath not blinded,
Subtle-thoughted, myriad-minded.

Statement broadcast to the United States and the Pacific Fleet, after ceremonies in Tokyo Bay accepting the official surrender of Japan (2 September 1945); a portion of this is engraved on the National World War II Memorial in Washington, D.C.
Context: Today all freedom-loving peoples of the world rejoice in the victory and feel pride in the accomplishments of our combined forces. We also pay tribute to those who defended our freedom at the cost of their lives.
On Guam is a military cemetery in a green valley not far from my headquarters. The ordered rows of white crosses stand as reminders of the heavy cost we have paid for victory. On these crosses are the names of American soldiers, sailors and marines — Culpepper, Tomaino, Sweeney, Bromberg, Depew, Melloy, Ponziani — names that are a cross-section of democracy. They fought together as brothers in arms; they died together and now they sleep side by side. To them we have a solemn obligation — the obligation to insure that their sacrifice will help to make this a better and safer world in which to live. … Now we turn to the great tasks of reconstruction and restoration. I am confident that we will be able to apply the same skill, resourcefulness, and keen thinking to these problems as were applied to the problems of winning the victory.

Fragment 842.
Phædra

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: No thinking man in this day can fail to recognise that one cannot properly evaluate an historical period without considering economic conditions. But much more one-sided is the view which maintains that all history is merely the result of economic conditions, under whose influence all other life phenomena have received form and imprint.
There are thousands of events in history which cannot be explained by purely economic reasons, or by them alone. It is quite possible to bring everything within the terms of a definite scheme, but the result is usually not worth the effort. There is scarcely an historical event to whose shaping economic causes have not contributed, but economic forces are not the only motive powers which have set everything else in motion. All social phenomena are the result of a series of various causes, in most cases so inwardly related that it is quite impossible clearly to separate one from the other. We are always dealing with the interplay of various causes which, as a rule, can be clearly recognised but cannot be calculated according to scientific methods.

Book V,1314b.39
Politics

Siddhartha (1922)
Context: Everything that is thought and expressed in words is one-sided, only half the truth; it all lacks totality, completeness, unity. When the Illustrious Buddha taught about the world, he had to divide it into Samsara and Nirvana, illusion and truth, into suffering and salvation. One cannot do otherwise, there is no other method for those who teach. But the world itself, being in and around us, is never one-sided. Never is a man or a deed wholly Samsara or wholly Nirvana; never is a man wholly a saint or a sinner. This only seems so because we suffer the illusion that time is something real.

On considering his wife's suggestion that he write his autobiography, Prologue, p. xiii
A Tale of Two Continents (1997)
Context: I made a discovery, perhaps known to others but new to me: I need not put myself center stage but can rather place myself at the side, like a Greek chorus. As the curtain rises, I can walk to the center and can speak as follows: I wish to tell you of happenings in the twentieth century, as I witnessed them and reflected upon them. You will see me return to center stage, but only occasionally. Once that imagery had gotten hold of me, I went back to Ida and said yes, I shall try.

Source: Audition (1997), Chapter Eight
Context: My theory is that sushi and kaiseki are dishes that evolved in peaceful, prosperous times, when eating well was the normal state of affairs. In this country we have the illusion that there's always this warm, loving community we belong to, but the other side of that is a sort of exclusiveness and xenophobia, and our food reflects that. Japanese cuisine isn't inclusive at all-infact it's extremely inhospitable to outsiders, to people who don't fit into the community.

The good are befriended even by weakness and defect. As no man had ever a point of pride that was not injurious to him, so no man had ever a defect that was not somewhere made useful to him.
1840s, Essays: First Series (1841), Compensation

Nicomachus of Gerasa: Introduction to Arithmetic (1926)

Progress, Coexistence and Intellectual Freedom (1968), Dangers, The Threat to Intellectual Freedom
Context: A system of education under government control, separation of school and church, universal free education — all these are great achievements of social progress. But everything has a reverse side. In this case it is excessive standardization, extending to the teaching process itself, to the curriculum, especially in literature, history, civics, geography, and to the system of examinations.
One cannot but see a danger in excessive reference to authority and in the limitation of discussion and intellectual boldness at an age when personal convictions are beginning to be formed. In the old China, the systems of examinations for official positions led to mental stagnation and to the canonizing of the reactionary aspects of Confucianism. It is highly undesirable to have anything like that in a modern society.

Excerpts of PM Rabin Knesset Speech (21 September 1993) https://web.archive.org/web/20040825072435/http://www.mfa.gov.il/MFA/Archive/Speeches/EXCERPTS%20OF%20PM%20RABIN%20KNESSET%20SPEECH%20-DOP-%20-%2021-Sep
Context: We are destined to live together, on the same soil in the same land. We, the soldiers who have returned from battle stained with blood, we who have seen our relatives and friends killed before our eyes, we who have attended their funerals and cannot look into the eyes of their parents, we who have come from a land where parents bury their children, we who have fought against you, the Palestinians. We say to you today in a loud and clear voice: Enough of blood and tears. Enough.
We have no desire for revenge. We harbor no hatred towards you. We, like you, are people who want to build a home, to plant a tree, to love, live side by side with you in dignity, in empathy, as human beings, as free men. We are today giving peace a chance and again saying to you in a clear voice: Enough.

Address to the Society for Psychical Research (1897)
Context: I am not disposed to bewail the limitations imposed by human ignorance. On the contrary, I feel ignorance is a healthful stimulant; and my enforced conviction that neither I nor anyone can possibly lay down beforehand what does not exist in the universe, or even what is not going on all round us everyday of our lives, leaves me with a cheerful hope that something very new and very arresting may turn up anywhere at any minute. … I shall try to utilize this temper of mind today by clearing away, so far as I can, certain presuppositions, on one side or on the other, which seem to me to depend upon a too hasty assumption that we know more about the universe than as yet we really can know.

Kalki : or The Future of Civilization (1929)
Context: The East and the West are not so sharply divided as the alarmists would make us believe. The products of spirit and intelligence, the positive sciences, the engineering techniques, the governmental forms, the legal regulations, the administrative arrangements, and the economic institutions are binding together peoples of varied cultures and bringing them into closer reciprocal contact. The world today is tending to function as one organism.
The outer uniformity has not, however, resulted in an inner unity of mind and spirit. The new nearness into which we are drawn has not meant increasing happiness and diminishing friction, since we are not mentally and spiritually prepared for the meeting. Maxim Gorky relates how, after addressing a peasant audience on the subject of science and the marvels of technical inventions, he was criticized by a peasant spokesman in the following words : "Yes, we are taught to fly in the air like birds, and to swim in the water like the fishes, but how to live on the earth we do not know."
Among the races, religions, and nations which live side by side on the small globe, there is not that sense of fellowship necessary for good life. They rather feel themselves to be antagonistic forces. Though humanity has assumed a uniform outer body, it is still without a single animating spirit. The world is not of one mind. … The provincial cultures of the past and the present have not always been loyal to the true interests of the human race. They stood for racial, religious, and political monopolies, for the supremacy of men over women and of the rich over the poor. Before we can build a stable civilization worthy of humanity as a whole, it is necessary that each historical civilization should become conscious of its limitations and it's unworthiness to become the ideal civilization of the world.

Act IV
Flertallet har magten — desværre —; men retten har det ikke. Retten har jeg og de andre få, de enkelte. Minoriteten har altid retten. http://books.google.com/books?id=3VcqAAAAYAAJ&q=%22Flertallet+har+magten+desv%C3%A6rre+men+retten+har+det+ikke+Retten+har+jeg+og+de+andre+f%C3%A5+de+enkelte+Minoriteten+har+altid+retten%22&pg=PA134#v=onepage
The majority has the might &mdash; more's the pity &mdash; but it hasn't right. I am right &mdash; I and one or two other individuals like me. The minority is always right. http://books.google.com/books?id=Vl0Xb4lPL5IC&q=%22The+majority+has+the+might+more's+the+pity+but+it+hasn't+right+I+am+right+I+and+one+or+two+other+individuals+like+me+The+minority+is+always+right%22&pg=PA96#v=onepage
An Enemy of the People (1882)
Context: Dr, Stockmann: It is the majority in our community that denies me my freedom and seeks to prevent my speaking the truth.
Hovstad: The majority always has right on its side.
Billing: And truth too, by God!
Dr. Stockmann: The majority never has right on its side. Never I say! That is one of those social lies against which an independent, intelligent man must wage war. Who is it that constitute the majority of the population in a country? Is it the clever folk or the stupid? I don't imagine you will dispute the fact that at present the stupid people are in an absolutely overwhelming majority all the world over. But, good Lord!&mdash; you can never pretend that it is right that the stupid folk should govern the clever ones! [the crowd cries out] Oh yes&mdash; you can shout me down, I know! But you cannot answer me. The majority has might on its side-unfortunately; but right it has not. I am in the right&mdash; I and a few other scattered individuals. The minority is always in the right.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. I : Apprentice, The Twelve-Inch Rule and Common Gavel, p. 1
Context: Intellect is to the people and the people's Force, what the slender needle of the compass is to the ship — its soul, always counselling the huge mass of wood and iron, and always pointing to the north. To attack the citadels built up on all sides against the human race by superstitions, despotisms, and prejudices, the Force must have a brain and a law. Then its deeds of daring produce permanent results, and there is real progress. Then there are sublime conquests. Thought is a force, and philosophy should be an energy, finding its aim and its effects in the amelioration of mankind. The two great motors are Truth and Love. When all these Forces are combined, and guided by the Intellect, and regulated by the Rule of Right, and Justice, and of combined and systematic movement and effort, the great revolution prepared for by the ages will begin to march. The Power of the Deity Himself is in equilibrium with His Wisdom. Hence only results HARMONY.

"A Painful Case"
Dubliners (1914)
Context: But there was no harshness in the eyes which, looking at the world from under their tawny eyebrows, gave the impression of a man ever alert to greet a redeeming instinct in others but often disappointed. He lived at a little distance from his body, regarding his own acts with doubtful side-glances. He had an odd autobiographical habit which led him to compose in his mind from time to time a short sentence about himself containing a subject in the third person and a predicate in the past tense.

Music, Mind, and Meaning (1981)
Context: Of what use is musical knowledge? Here is one idea. Each child spends endless days in curious ways; we call this play. A child stacks and packs all kinds of blocks and boxes, lines them up, and knocks them down. … Clearly, the child is learning about space!... how on earth does one learn about time? Can one time fit inside another? Can two of them go side by side? In music, we find out!

Source: The Geller Phenomenon (1976), pp. 34-35
Context: The weakness of the attack lies in its lack of discrimination. It is possible that psychic surgery is a hoax, that plants cannot really read our minds, that Kirlian photography (photographing the "life-aura" of living creatures) may depend on some simple electrical phenomenon. But to lump all of these together as if they were all on the same level of improbability shows a certain lack of discernment. The same applies to the list of "hoaxes." Rhine's careful research into extrasensory perception at Duke University is generally conceded to be serious and sincere, even by people who think his test conditions were too loose. The famous fairy photographs are quite probably a hoax, but no one has ever produced an atom of proof either way, and until someone does, no one can be quite as confident as the editors of Time seem to be. And Ted Serios has never at any time been exposed as a fraud — although obviously he might be. We see here a phenomena that we shall encounter again in relation to Geller: that when a scientist or a "rationalist" sets himself up as the defender of reason, he often treats logic with a disrespect that makes one wonder what side he is on.

The World's Religions (1991)
Context: The religions begin by assuring us that if we could see the full picture we would find it more integrated than we would normally suppose. Life gives us no view of the whole. [... ] It is as if life were a great tapestry, which we face from its wrong side. This gives it the appearance of a maze of knots and threads, which for the most part appear chaotic.
From a purely human standpoint the wisdom traditions are the species' most prolonged and serious attempts to infer from the maze on this side of the tapestry the pattern which, on its right side, gives meaning to the whole. As the beauty and harmony of the design derive from the way its parts are related, the design confers on these parts a significance that we, seeing only scraps of the design, do not normally perceive.

Source: Letters and Papers from Prison (1967; 1997), Civil Courage, p. 5.
Context: What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.

A Vindication of Natural Society (1756)
Context: Kings are ambitious; the nobility haughty; and the populace tumultuous and ungovernable. Each party, however in appearance peaceable, carries on a design upon the others; and it is owing to this, that in all questions, whether concerning foreign or domestic affairs, the whole generally turns more upon some party-matter than upon the nature of the thing itself; whether such a step will diminish or augment the power of the crown, or how far the privileges of the subject are likely to be extended or restricted by it. And these questions are constantly resolved, without any consideration of the merits of the cause, merely as the parties who uphold these jarring interests may chance to prevail; and as they prevail, the balance is overset, now upon one side, now upon the other. The government is, one day, arbitrary power in a single person; another, a juggling confederacy of a few to cheat the prince and enslave the people; and the third, a frantic and unmanageable democracy. The great instrument of all these changes, and what infuses a peculiar venom into all of them, is party. It is of no consequence what the principles of any party, or what their pretensions, are; the spirit which actuates all parties is the same; the spirit of ambition, of self-interest, of oppression, and treachery. This spirit entirely reverses all the principles which a benevolent nature has erected within us; all honesty, all equal justice, and even the ties of natural society, the natural affections. In a word, my Lord, we have all seen, and, if any outward considerations were worthy the lasting concern of a wise man, we have some of us felt, such oppression from party government as no other tyranny can parallel. We behold daily the most important rights, rights upon which all the others depend, we behold these rights determined in the last resort without the least attention even to the appearance or colour of justice; we behold this without emotion, because we have grown up in the constant view of such practices; and we are not surprised to hear a man requested to be a knave and a traitor, with as much indifference as if the most ordinary favour were asked; and we hear this request refused, not because it is a most unjust and unreasonable desire, but that this worthy has already engaged his injustice to another. These and many more points I am far from spreading to their full extent. <!-- You are sensible that I do not put forth half my strength; and you cannot be at a loss for the reason. A man is allowed sufficient freedom of thought, provided he knows how to choose his subject properly. Tou may criticise freely upon the Chinese constitution, and observe with as much severity as you please upon the absurd tricks or destructive bigotry of the bonzees. But the scene is changed as you come homeward, and atheism or treason may be the names given in Britain, to what would be reason and truth if asserted of China.

I’ve Got A Nietzsche Trigger Finger! (1986)
Context: I tell everyone not to do what I say! I’m behind the odd-ball, my ancestor was Putdown Man! Judge Crater freed me on my own recognizance, I ask: “What would Harpo say?”
For me, know ain’t nothing but no misspelled, and all cretins are liars. I go-for-baroque, I’m a lowlife hierarch, I picked the Locke and entered the Avant-Garden of Eden. I got Spartacus to take the rap for me! I’m the heavyweight Light-Bringer, I'm the out-of-court jester who won't settle, I up the vigilante, I'm a law unto myself but break it anyway! I made a forced landing on the Moebius Strip and now I want to know, which side are you on?

As quoted by Mark Pitzke, 'Iran Is My True and Only Home' http://www.spiegel.de/international/world/iran-s-crown-prince-reza-pahlavi-iran-is-my-true-and-only-home-a-641984-2.html, August 12, 2009.
Interviews, 2009

Ich überhaupt vielseitigkeit nicht recht mag, oder eigentlich nicht recht daran glaube. Was eigenthümlich, und schön, und groß sein soll, das muß einseitig sein.
Letter to his parents, June 6, 1831, cited from Reisebriefe von Felix Mendelssohn Bartholdy: Aus den Jahren 1830 bis 1832 (Leipzig: Hermann Mendelssohn, 1862) p. 157; translation from Lady Wallace (trans.) Letters from Italy and Switzerland (Philadelphia: Frederick Leypoldt, 1863)

Address to the World Evangelical Congress in Berlin (28 October 1966)

IV. Is the Ideal Feasible?
Why Not Socialism? (2009)

The History of Freedom in Antiquity (1877)

Twitter 17 Oct 2019
2019

translation from original Dutch: Fons Heijnsbroek
(original Dutch: citaat van Jan Mankes, in het Nederlands:) Je kent de teedere kant van mijn werk. Die kant heeft me steeds overheerscht. Ik voel de blijdschap om dat teedere het sterkst als ik aan een vinkennest denk, met spinrag en korstmos op een mei-ochtend.
Quote, in a writing to his wife Anne, Nov. 1919, in Jan Mankes - kunstbeschouwingen van Albert Plasschaert & Just Havelaar; publisher J.A.A.M. van Es, Wassenaar, 1927; as cited by Susan van den Berg, in 'Tableau Fine Arts Magazine', 29e Jaargang, nummer 1, Feb/March 2007, p. 78
1915 - 1920

Middlemarch (1871)

Devdutt Pattanaik in: The Rise of Alakshmi http://devdutt.com/articles/modern-mythmaking/the-rise-of-alakshmi.html, Speaking Tree, The Times of India, 2 May 2010, Retrieved 7 September 2017

[Guha, Ramachandra, REFORMING THE HINDUS, http://ramachandraguha.in/archives/reforming-the-hindus.html, The Hindu, July 18th, 2004]
Articles

"Homo Sum." Being a Letter to an Anti-Suffragist from an Anthropologist, 1900, p. 30 https://archive.org/details/homosumbeinglett00harruoft/page/30

Thoughts in Westminster Abbey (1711)

Speech in Paisley (6 February 1920), quoted in Speeches by The Earl of Oxford and Asquith, K.G. (London: Hutchinson & Co., 1927), p. 265
Later life

Source: Sacred Causes: The Clash of Religion and Politics, From the Great War to the War on Terror (2006), p. xii

Speech to the quarterly meeting of the National Production Advisory Council on Industry (28 May 1954), quoted in The Times (29 May 1954), p. 3
Chancellor of the Exchequer

Cheers.
Speech in Birmingham (16 May 1902), quoted in The Times (17 May 1902), p. 12
1900s

Speech in Kettering (2 July 1938), quoted in The Times (4 July 1938), p. 21
Prime Minister

Kibble-White, J., "Let's All Hide in the Linen Cupboard" http://www.offthetelly.co.uk/oldott/www.offthetelly.co.uk/index126a.html?page_id=1835, Off The Telly, September 2001

Introductory
The Grammar of Science (1900)

Black God's Kiss (1934); pp. 9-10
Short fiction, Jirel of Joiry (1969)

Propaganda: The Formation of Men's Attitudes (1962)

Third Report, p. 174-175
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)

ContraPoints, Feminism Did Not Destroy Atheism https://www.youtube.com/watch?v=klfH9QaEcqY (2016), The Darkness https://www.youtube.com/watch?v=qtj7LDYaufM (2019)

On how he still witnesses the remnants of colonialism in those less fortunate in “Interview with Water & Power writer-director Richard Montoya” https://www.sandiegoreader.com/news/2014/may/01/screen-interview-richard-ontoya/# in San Diego Reader

Source: The Esoteric Tradition (1935), Chapter 6

Science and the Unseen World (1929)

Source: The Fresco (2000), Chapter 39, p. 283

Source: The Fresco (2000), Chapter 12, p. 125

On the limited opportunities in her country of origin in “Jamaica Kincaid: Does Truth Have a Tone?” https://www.guernicamag.com/does-truth-have-a-tone/ in Guernica (2013 Jun 17)

23 October 1937

The Transhumanism Handbook, 2019

On what she aims to convey in her writings in “Diana Evans: 'There's a ruthlessness in me towards writing'” https://www.theguardian.com/books/2018/mar/19/diana-evans-interview-ordinary-people in The Guardian (2018 Mar 19)

Speech on the Trial of Louis XVI (Dec. 3, 1792)
Source: https://ihrf.univ-paris1.fr/enseignement/outils-et-materiaux-pedagogiques/textes-et-sources-sur-la-revolution-francaise/proces-du-roi-discours-de-robespierre/ Speech on the Trial of Louis XVI (Dec. 3, 1792)

en.wikiquote.org - Maximilien Robespierre / Quotes / Speech on the Trial of Louis XVI (Dec. 3, 1792) https://ihrf.univ-paris1.fr/enseignement/outils-et-materiaux-pedagogiques/textes-et-sources-sur-la-revolution-francaise/proces-du-roi-discours-de-robespierre/

Karmas and Diseases, Divine Life Society, http://dlshq.org/download/karmadisease.htm (1959)

Source: Initiation Into Hermetics (1956), p. 35

Source: Cibola Burn (2014), Chapter 27 (p. 277)

Brotherhood Postponed (1965)

2000s, Ayodhya, the Finale (2003)

2000s, Ayodhya: The Case Against the Temple (2002)

Eulogy of George H. W. Bush reported in Former Wyoming Sen. Al Simpson eulogizes George Bush at national funeral, Reynolds, Nick, 2018-12-06, The Billings Gazette, 2018-12-06 https://billingsgazette.com/news/state-and-regional/wyoming/former-wyoming-sen-al-simpson-eulogizes-george-bush-at-national/article_d1e919ae-7f82-530e-abf0-cab64efe23e3.html,

On the familial toll of the Mexican Revolution in “Femininity in Kevlar: Nao Bustamante’s women of the Mexican Revolution” https://www.latimes.com/entertainment/arts/miranda/la-et-cam-artist-nao-bustamante-women-of-the-mexican-revolution-20150513-column.html in Los Angeles Times (2015 May 14)

Original text: À côté de ces hommes religieux, j'en découvre d'autres dont les regards sont tournés vers la terre plutôt que vers le ciel; partisans de la liberté, non seulement parce qu'ils voient en elle l'origine des plus nobles vertus, mais surtout parce qu'ils la considèrent comme la source des plus grands biens, ils désirent sincèrement assurer son empire et faire goûter aux hommes ses bienfaits : je comprends que ceux-là vont se hâter d'appeler la religion à leur aide, car ils doivent savoir qu'on ne peut établir le règne de la liberté sans celui des mœurs, ni fonder les mœurs sans les croyances; mais ils ont aperçu la religion dans les rangs de leurs adversaires, c'en est assez pour eux : les uns l'attaquent, et les autres n'osent la défendre.
Introduction.
Democracy in America, Volume I (1835)

Chris Martin to Spin Magazine, October 2011. source http://spin.com/2011/10/chris-martins-quiet-riot

“Speech to the Reichstag Assuming New Powers” https://www.jewishvirtuallibrary.org/adolf-hitler-speech-to-the-reichstag-assuming-new-power-april-1942, (April 26, 1942)
1940s

Speech in the Reichstag (20 February 1938), quoted in Stephen H. Roberts, The House That Hitler Built (1945), p. 375
1930s