Quotes about sight

page 2

1770s, Common Sense (1776)

Song, reported in Bartlett's Familiar Quotations, 10th ed. (1919). This song was written and composed by Linley for Mr. Augustus Braham, and sung by him. It is not known when it was written,—probably about 1830. Another song, entitled "Though lost to Sight, to Memory dear," was published in London in 1880, purporting to have been written by Ruthven Jenkyns in 1703 and published in the "Magazine for Mariners". That magazine, however, never existed, and the composer of the music acknowledged, in a private letter, that he copied the words from an American newspaper. The reputed author, Ruthven Jenkyns, was living, under another name, in California in 1882.

Source: The Machine Stops (1909), Ch. 1

Online http://classics.mit.edu/Plato/seventh_letter.html
The 7th Epistle

6
Gospel of Thomas (c. 50? — c. 140?)

The Notebooks of Leonardo Da Vinci (1938), XXIX Precepts of the Painter

Beware of Pity (1939)

Source: On the Bondage of the Will (1525), p. 265

Book I, ch. 23.
The Imitation of Christ (c. 1418)

The Inferno (1917), Ch. XV

Boisgeloup, winter 1934
Richard Friedenthal, (1963, p. 258)
Quotes, 1930's, "Conversations avec Picasso," 1934–35

Diamonds, Unapologetic (2012). Cowritten with Benjamin Levin, Mikkel Eriksen and Tor Hermansen.
Songs

1990s, Letter to the Union-Sun & Journal (1992)

The Sixteenth Revelation, Chapter 73

Translated by Annemarie S. Kidder
Das Stunden-Buch (The Book of Hours) (1905)

Emile, or On Education (1762), Book V

Source: Tortured For Christ (1967), p. 82.

Source: Clay's Ark (1984), Chapter 28 (p. 609)

Nous n'arrivons pas à changer les choses selon notre désir, mais peu à peu notre désir change. La situation que nous espérions changer parce qu'elle nous était insupportable, nous devient indifférente. Nous n'avons pas pu surmonter l'obstacle, comme nous le voulions absolument, mais la vie nous l'a fait tourner, dépasser, et c'est à peine alors si en nous retournant vers le lointain du passé nous pouvons l'apercevoir, tant il est devenu imperceptible.
Source: In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol. VI: The Sweet Cheat Gone (1925), Ch. I: "Grief and Oblivion"

Misattributed

Vol. I, Ch. 1, Section 4, pg. 81.
Das Kapital (Buch I) (1867)

Beware of Pity (1939)

16:15 NIV
Gospel of Luke

De loin nous ne nous faisons pas d'idée de ce que c'est que l'autorité d'un despote qui connaît de vue tous ses sujets.
Source: La Chartreuse de Parme (The Charterhouse of Parma) (1839), Ch. 16

Letter to Lillian D. Clark (29 March 1926), quoted in Lord of a Visible World: An Autobiography in Letters edited by S. T. Joshi, p. 186
Non-Fiction, Letters

Source: One Minute Nonsense (1992), p. 8

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 544.

Paddy: Scene 1
The Hairy Ape (1922)

In a Merry Mood, poem.

The Statue and the Bust.
Bartlett's Familiar Quotations, 10th ed. (1919)

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 532.

My Twisted World (2014), 19-22, UC Santa Barbara, Building to Violence

1850s, Letter to Joshua F. Speed (1855)

Book XXXV, sec. 32
History of Rome

Quote of Munch from: T 2770, (1890); as cited in Edvard Much – behind the scream, Sue Prideaux; Yale University Press, New Haven and London, 2007, pp. 83-84
1880 - 1895

Part I, l. 252
Christabel (written 1797–1801, published 1816)

1860s, Fourth of July Address to Congress (1861)

Source: Against the Heavenly Prophets in the Matter of Images and Sacraments (1525), pp. 84-85

Quote of Monet in his letter to François Thiébault-Sisson (1856-1936); as cited in: Howard F. Isham (2004) Image of the Sea: Oceanic Consciousness in the Romantic Century. p. 336 : About his 1880s travels
after Monet's death

Source: 2000s, Anti-Americanism (2003), p. 143

Plato, Phaedo

Light (1919), Ch. XXII - Light

Sec. 109
Some Thoughts Concerning Education (1693)

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 541.

Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 51
Lectures on Philosophy of Religion, Volume 2
Context: That man should think of God as nothingness must at first sight seem astonishing, must appear to us a most peculiar idea. But, considered more closely, this determination means that God is absolutely nothing determined. He is the Undetermined; no determinateness of any kind pertains to God; He is the Infinite. This is equivalent to saying that God is the negation of all particularity.

The New Day: Campaign Speeches of Herbert Hoover (1928), Speech accepting the Republican Party Presidential nomination, Stanford University (11 August 1928)
Context: One of the oldest and perhaps the noblest of human aspirations has been the abolition of poverty. By poverty I mean the grinding by undernourishment, cold and ignorance and fear of old age of those who have the will to work. We in America today are nearer to the final triumph over poverty than ever before in the history of any land. The poorhouse is vanishing from among us. We have not yet reached the goal, but given a chance to go forward with the policies of the last eight years, and [sic] we shall soon with the help of God be in sight of the day when poverty will be banished from this Nation. There is no guarantee against poverty equal to a job for every man. That is the primary purpose of the economic policies we advocate.

Source: Thoughts Selected from the Writings of Horace Mann (1872), p. 183
Context: The intellectual and moral nature of man is the one thing precious in the sight of God; and therefore, until this nature is cultivated, and enlightened, and purified, neither opulence, nor power, nor learning, nor genius, nor domestic sanctity, nor the holiness of God's altars, can ever be safe. Until the immortal and god-like capacities of every being that comes iuto the world are deemed more worthy, are watched more tenderly than any other thing, no dynasty of men, or form of government, can stand, or shall stand, upon the face of the earth; and the force or the fraud which would seek to uphold them, shall be but "as fetters of flax to bind the flame."

New York (p. 15)
1980s, America (1986)
Context: Yet there is a certain solitude like no other - that of the man preparing his meal in public on a wall, or on the hood of his car, or along a fence, alone. You see that all the time here. It is the saddest sight in the world. Sadder than destitution, sadder than the beggar is the man who eats alone in public. Nothing more contradicts the laws of man or beast, for animals always do each other the honour of sharing or disputing each other’s food. He who eats alone is dead (but not he who drinks alone. Why is this?).

Speech at Columbia University (1949); published in Speeches 1949 - 1953 p. 402; as quoted in Sources of Indian Tradition (1988) by Stephen Hay, p. 350
Context: In times of crisis it is not unnatural for those who are involved in it deeply to regard calm objectivity in others as irrational, short-sighted, negative, unreal or even unmanly. But I should like to make it clear that the policy India has sought to pursue is not a negative and neutral policy. It is a positive and vital policy that flows from our struggle for freedom and from the teachings of Mahatma Gandhi. Peace is not only an absolute necessity for us in India in order to progress and develop but also of paramount importance to the world. How can that peace be preserved? Not by surrendering to aggression, not by compromising with evil or injustice but also not by the talking and preparing for war! Aggression has to be met, for it endangers peace. At the same time, the lesson of the past two wars has to be remembered and it seems to me astonishing that, in spite of that lesson, we go the same way. The very processes of marshaling the world into two hostile camps precipitates the conflict that it had sought to avoid. It produces a sense of terrible fear and that fear darkens men's minds and leads them to wrong courses. There is perhaps nothing so bad and so dangerous in life as fear. As a great President of the United States said, there is nothing really to fear except fear itself.

Gleanings from the Writings of Bahá'u'lláh
Context: The purpose underlying the revelation of every heavenly Book, nay, of every divinely-revealed verse, is to endue all men with righteousness and understanding, so that peace and tranquillity may be firmly established amongst them. Whatsoever instilleth assurance into the hearts of men, whatsoever exalteth their station or promoteth their contentment, is acceptable in the sight of God. <!-- p. 206

The Confession (c. 452?)
Context: So I hope that I did as I ought, but I do not trust myself as long as I am in this mortal body, for he is strong who strives daily to turn me away from the faith and true holiness to which I aspire until the end of my life for Christ my Lord, but the hostile flesh is always dragging one down to death, that is, to unlawful attractions. And I know in part why I did not lead a perfect life like other believers, but I confess to my Lord and do not blush in his sight, because I am not lying; from the time when I came to know him in my youth, the love of God and fear of him increased in me, and right up until now, by God's favour, I have kept the faith.

"The Tomb" - Written Jun 1917; first published in The Vagrant, No. 14 (March 1922)<!-- p. 50-64 -->
Fiction
Context: In relating the circumstances which have led to my confinement within this refuge for the demented, I am aware that my present position will create a natural doubt of the authenticity of my narrative. It is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those isolated phenomena, seen and felt only by a psychologically sensitive few, which lie outside its common experience. Men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; that all things appear as they do only by virtue of the delicate individual physical and mental media through which we are made conscious of them; but the prosaic materialism of the majority condemns as madness the flashes of super-sight which penetrate the common veil of obvious empiricism.

Under Fire (1916), Ch. 24 - The Dawn
Context: There are all those things against you. Against you and your great common interests which as you dimly saw are the same thing in effect as justice, there are not only the sword-wavers, the profiteers, and the intriguers.
There is not only the prodigious opposition of interested parties — financiers, speculators great and small, armorplated in their banks and houses, who live on war and live in peace during war, with their brows stubbornly set upon a secret doctrine and their faces shut up like safes.
There are those who admire the exchange of flashing blows, who hail like women the bright colors of uniforms; those whom military music and the martial ballads poured upon the public intoxicate as with brandy; the dizzy-brained, the feeble-minded, the superstitious, the savages.
There are those who bury themselves in the past, on whose lips are the sayings only of bygone days, the traditionalists for whom an injustice has legal force because it is perpetuated, who aspire to be guided by the dead, who strive to subordinate progress and the future and all their palpitating passion to the realm of ghosts and nursery-tales.
With them are all the parsons, who seek to excite you and to lull you to sleep with the morphine of their Paradise, so that nothing may change. There are the lawyers, the economists, the historians — and how many more? — who befog you with the rigmarole of theory, who declare the inter-antagonism of nationalities at a time when the only unity possessed by each nation of to-day is in the arbitrary map-made lines of her frontiers, while she is inhabited by an artificial amalgam of races; there are the worm-eaten genealogists, who forge for the ambitious of conquest and plunder false certificates of philosophy and imaginary titles of nobility. The infirmity of human intelligence is short sight. In too many cases, the wiseacres are dunces of a sort, who lose sight of the simplicity of things, and stifle and obscure it with formulae and trivialities. It is the small things that one learns from books, not the great ones.
And even while they are saying that they do not wish for war they are doing all they can to perpetuate it. They nourish national vanity and the love of supremacy by force. "We alone," they say, each behind his shelter, "we alone are the guardians of courage and loyalty, of ability and good taste!" Out of the greatness and richness of a country they make something like a consuming disease. Out of patriotism — which can be respected as long as it remains in the domain of sentiment and art on exactly the same footing as the sense of family and local pride, all equally sacred — out of patriotism they make a Utopian and impracticable idea, unbalancing the world, a sort of cancer which drains all the living force, spreads everywhere and crushes life, a contagious cancer which culminates either in the crash of war or in the exhaustion and suffocation of armed peace.
They pervert the most admirable of moral principles. How many are the crimes of which they have made virtues merely by dowering them with the word "national"? They distort even truth itself. For the truth which is eternally the same they substitute each their national truth. So many nations, so many truths; and thus they falsify and twist the truth.
Those are your enemies. All those people whose childish and odiously ridiculous disputes you hear snarling above you — "It wasn't me that began, it was you!" — "No, it wasn't me, it was you!" — "Hit me then!" — "No, you hit me!" — those puerilities that perpetuate the world's huge wound, for the disputants are not the people truly concerned, but quite the contrary, nor do they desire to have done with it; all those people who cannot or will not make peace on earth; all those who for one reason or another cling to the ancient state of things and find or invent excuses for it — they are your enemies!
They are your enemies as much as those German soldiers are to-day who are prostrate here between you in the mud, who are only poor dupes hatefully deceived and brutalized, domestic beasts. They are your enemies, wherever they were born, however they pronounce their names, whatever the language in which they lie. Look at them, in the heaven and on the earth. Look at them, everywhere! Identify them once for all, and be mindful for ever!

Note to Stanza 27
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas
Context: I have said that God is pleased with nothing but love; but before I explain this, it will be as well to set forth the grounds on which the assertion rests. All our works, and all our labours, how grand soever they may be, are nothing in the sight of God, for we can give Him nothing, neither can we by them fulfil His desire, which is the growth of our soul. As to Himself He desires nothing of this, for He has need of nothing, and so, if He is pleased with anything it is with the growth of the soul; and as there is no way in which the soul can grow but in becoming in a manner equal to Him, for this reason only is He pleased with our love. It is the property of love to place him who loves on an equality with the object of his love. Hence the soul, because of its perfect love, is called the bride of the Son of God, which signifies equality with Him. In this equality and friendship all things are common, as the Bridegroom Himself said to His disciples: I have called you friends, because all things, whatsoever I have heard of my Father, I have made known to you.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 95

A Letter from Italy (1703).
Context: Fain would I Raphael's godlike art rehearse,
And show th' immortal labours in my verse,
Where from themingled strength of shade and light
A new creation rises to my sight,
Such heavenly figures from his pencil flow,
So warm with life his blended colours glow.
From theme to theme with secret pleasure tost,
Amidst the soft variety I 'm lost:
Here pleasing airs my ravish'd soul confound
With circling notes and labyrinths of sound;
Here domes and temples rise in distant views,
And opening palaces invite my Muse.

And you will see that every one of my five lessons brings me to the conclusion that such leadership is no less sorely needed now than it was 60 years ago.
Farewell Speech (2006)

286
Armageddon

Maitreya's Mission Vol. II (1993)

My Inventions (1919)

Summations, Chapter 61

Source: Psychological Types, or, The Psychology of Individuation (1921), Ch. 1, p. 82

Abdul Jaleel Qureshi, Hazrat Abu Bakr Nay Farmaya (Ferozesons, 2011), p.64)

Source: "Forced Emigration," New York Daily Tribune, 22 March 1853.

Book I, 1.23-[6]. (See: Thucydides Trap https://en.wikipedia.org/wiki/Thucydides%20Trap)
History of the Peloponnesian War, Book I

Source: Statism and Anarchy (1873), "Appendix A"

"In the Palm Sunday Mass, Pope Francis pushes for peace in Ukraine" in NPR https://www.npr.org/2022/04/10/1091929949/palm-sunday-pope-francis-ukraine (10 April 2022)
2020s, 2022

Source: The Odyssey

Source: The Member of the Wedding

Source: 11/22/63

On ne découvre pas de terre nouvelle sans consentir à perdre de vue, d'abord et longtemps, tout rivage.
Often misquoted as "Man cannot discover new oceans unless he has the courage to lose sight of the shore."
Frequently misattributed to Christopher Columbus.
Variant: Man cannot discover new oceans unless he has the courage to lose sight of the shore.
Source: Les faux-monnayeurs [The Counterfeiters] (1925)

Source: Dear John

Source: Red Glove

Source: My Best Friend's Girl

Source: The Sky Is Not the Limit: Adventures of an Urban Astrophysicist

Source: Anna Karenina

Source: Welcome to Shadowhunter Academy

Source: John Muir: His Life and Letters and Other Writings

Source: Going Bovine

Source: Their Eyes Were Watching God

Source: The Reckoning

Source: Scandal in Spring

Variant: I don't know anything with certainty, but seeing the stars makes me dream.
Source: Van Gogh's Starry Night Notebook

Source: Ways of Seeing

Source: Catching Fire

Source: Where the Red Fern Grows

Source: Drive: The Surprising Truth About What Motivates Us

Source: Trying to Save Piggy Sneed

Source: Daddy-Long-Legs

Source: Medea

Variant: Though nothing can bring back the hour
Of splendor in the grass, of glory in the flower;
We will grieve not, rather find
Strength in what remains behind;
In the primal sympathy
Which having been must ever be...
Source: Ode: Intimations Of Immortality From Recollections Of Early Childhood