Quotes about somebody

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1980s and later, Knowledge, Evolution and Society (1983), "Coping with Ignorance", "Science and Socialism"
Source: http://www.aei.org/publication/a-conversation-with-friedrich-a-von-hayek/

[Thomas, Marlo, 2004, The Right Words at the Right Time, 229, Simon and Schuster, 978-0-743-44650-1]

"Adam Raised a Cain"
Song lyrics, Darkness on the Edge of Town (1978)

As quoted in "Clemente Ties Wagner; Heads Toward 3,000 Hits" https://books.google.com/books?id=FXQDAAAAMBAJ&pg=PA49, in Jet (September 21, 1972)
Baseball-related, <big><big>1970s</big></big>, <big>1972</big>

When asked about the email controversy.
Presidential campaign (April 12, 2015 – 2016), Democratic Presidential Debate in Miami (March 9, 2016)

I would be able to participate in politics as a candidate if I so choose).
Debito Arudou, " A Bit More Personal Background on Arudou Debito/Dave Aldwinckle http://www.debito.org/morebackground.html," Debito.Org

CM Punk — One Life One Chance http://www.onelifeonechance.com/?p=873
Personal

Newsigned Books (June 2014) http://www.newsignedbooks.com/nader-nadernejad.html

From interview with Anshul Chaturvedi

Get Drunk and Be Somebody, written with Scotty Emerick
Song lyrics, White Trash with Money (2006)

Jessie
night Mother (1983)

Life in the Industry: A Musician's Diary

Source: The Subtle Art of Not Giving a F*ck (2016), Chapter 6, “You’re Wrong About Everything (But So Am I)” (p. 136)

Nods and Becks (1944)

That's how you got 72.
Victory Begins at Home (20 January 2004)

"The Ties That Bind"
Song lyrics, The River (1980)

The End of the Universe (2002)

Hey Nostradamus! (2003)

Helen Schucman (1976), in interview by David Hammond August 1976 in Belvedere, California. Quoted in: The Voice: A Historical Moment with Helen https://acim.org/Scribing/the_voice.html at acim.org. Accessed May 21, 2014. Also online ar merelyacim.wikispaces.com http://merelyacim.wikispaces.com/An+interview+with+Helen+Schucman.
In answer of question: "Regarding the voice you heard in the scribing A Course in Miracles, did it come from outside or from within?"

Here Comes There Goes You Know Who (1961)
Context: I believed from the beginning of remembered experience that I was somebody with an incalculable potential for enlargement, somebody who both knew and could find out, upon whom demands could be made with the expectation of having them fulfilled.
I felt at the same time, and pretty much constantly, that I was nothing in relation to Enormity, the Unknown, and the Unknowable. I was too vulnerable, too lacking in power, a thing of subtle reality, liable to be blown away without a moment's warning, a migrant with no meaning, no guide, no counsel, an entity in continuous transition, a growing thing whose stages of growth always went unnoticed, a fluid and flawed thing. Thus, there could be no extreme vanity in my recognition of myself, if in fact there could be any at all. I did frequently rejoice in the recognition, but I may have gotten that from some of the Protestant hymns I had heard, and knew, and had sung, such as Joy to the World. The simple fact was that if the song wasn't about me, I couldn't see how it could possibly be about anybody else, including the one I knew it was supposed to be about, and good luck to him, too.

1960s, Freedom From The Known (1969)
Context: The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So if we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.

Rolling Stone (30 November 1989) https://books.google.com/books?id=4cl5c4T9LWkC&pg=PA347&lpg=PA347&dq=%22the+annoying+things+about+believing+in+free+will+and+individual+responsibility%22&source=bl&ots=87tHwdgxHT&sig=t-cX3HtpzKcKAd5GztMu4YkLLgM&hl=en&ei=Jl7OSvzgFpCMtgemntGEBA&sa=X&oi=book_result&ct=result&resnum=7&ved=0CBwQ6AEwBg#v=onepage&q=%22the%20annoying%20things%20about%20believing%20in%20free%20will%20and%20individual%20responsibility%22&f=false
Context: One of the annoying things about believing in free will and individual responsibility is the difficulty of finding somebody to blame your problems on. And when you do find somebody, it's remarkable how often his picture turns up on your driver's license.

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

We the People interview (1996)
Context: During the late sixties I had a chance to give a dozen addresses to people who were concerned with education and schooling. I asked myself, since when are people born needy? In need, for instance, of education? Since when do we have to learn the language we speak by being taught by somebody? I wanted to find out where the idea came from that all over the world people have to be assembled in specific groups of not less than fifteen, otherwise it's not a class, not more than forty, otherwise they are underprivileged, for yearly, not less than 800 hours, otherwise they don't get enough, not more than 1,100 hours, otherwise it's considered a prison, for four-year periods by somebody else who has undergone this for a longer time. How did it come about that such a crazy process like schooling would become necessary? Then I realized that it was something like engineering people, that our society doesn't only produce artifact things, but artifact people. And that it doesn't do that by the content of the curriculum, but by getting them through this ritual which makes them believe that learning happens as a result of being taught; that learning can be divided into separate tasks; that learning can be measured and pieces can be added one to the other; that learning provides value for the objects which then sell in the market.
And it's true. The more expensive the schooling of a person, the more money he will make in the course of his life. This in spite of the certainty, from a social science point of view, that there's absolutely no relationship between the curriculum content and what people actually do satisfactorily for themselves or society in life.

Helen Thomas on Her Resignation and Middle East
Paul Jay
The Real News Network
2010-11-15
http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=5765
2013-13-20

"Copying Is Not Theft: Against Copyright Tyranny (by Nina Paley)" (25 March 2011) https://www.youtube.com/watch?v=l2p_BAjC7C8#t=25m21s<!-- Retrieved 27 February 2013 -->
Context: You don't deserve to be paid because you choose to do something that somebody else may, or may not, want. If you want to be paid for your work, you negotiate that beforehand. Otherwise I would just be walking around talking. Here I am talking now. "You owe me money", right? … It's up to you whether or not you want to do work with no contract. I think artists do need to do work with no contract, because what we're motivated by is not money. We're motivated by a need to express ourselves and to get our ideas out. That's the motivation. It turns out that when people like it they frequently will support you if you give them a means, but this is not a contract.

O interview (2003)
Context: I wanted to have a voice, and it was okay if I wasn't going to be so famous or so rich. And this the one thing I learned: How do you recognize what's your true dream and what is the dream that you are dreaming for other people to love you? … The difference is very easy to understand. If you enjoy the process, it's your dream. … If you are enduring the process, just desperate for the result, it's somebody else's dream.

"Putting Words in the President's Mouth" (12 October 2004)
Context: Saddam Hussein was reduced to the Unabomber — Ted Kaczynski — a nutcase hiding in the sticks. Sure, the terrorism by his supporters is frightening. Hence, its name, 'terrorism.' Killing innocent people by surprise is not called 'a thousand points of light.' But, as frightening as terrorism is, it's the weapon of losers. The minute somebody sets off a suicide bomb, you can be sure that person doesn't have 'career prospects.' And no matter how horrendous a terrorist attack is, it's still conducted by losers. Winners don't need to hijack airplanes. Winners have an Air Force.

1950s, Conquering Self-centeredness (1957)
Context: The individual who is self-centered, the individual who is egocentric ends up being very sensitive, a very touchy person. And that is one of the tragic effects of a self-centered attitude, that it leads to a very sensitive and touchy response toward the universe. These are the people you have to handle with kid gloves because they are touchy, they are sensitive. And they are sensitive because they are self-centered. They are too absorbed in self and anything gets them off, anything makes them angry. Anything makes them feel that people are looking over them because of a tragic self-centeredness. That even leads to the point that the individual is not capable of facing trouble and the hard moments of life. One can become so self-centered, so egocentric that when the hard and difficult moments of life come, he cannot face them because he’s too centered in himself. These are the people who cannot face disappointments. These are the people who cannot face being defeated. These are the people who cannot face being criticized. These are the people who cannot face these many experiences of life which inevitably come because they are too centered in themselves. In time, somebody criticizes them, time somebody says something about them that they don’t like too well, time they are disappointed, time they are defeated, even in a little game, they end up broken-hearted. They can’t stand up under it because they are centered in self.

Speech at campaign rally http://time.com/4191598/donald-trump-says-he-could-shoot-somebody-and-not-lose-voters/ (23 January 2016), Sioux Center, Iowa.
2010s, 2016, January
Context: The people, my people, are so smart, and you know what they say about my people? The polls. They say I have the most loyal people — did you ever see that? Where I could stand in the middle of 5th Avenue and shoot somebody, and I wouldn't lose any voters. It's like incredible. No, they say, "Trump we love you too." Trump's voters are by far, ya know, I'm at sixty-eight and sixty-nine percent, I'm at ninety percent, total, like, "Will you say absolutely?" I think it's sixty-eight and sixty-nine percent. "Will you most likely stay?" That gets into the nineties. Other guys like a ten. A guy like Jeb Bush, he has a nobody, but he's like, they don't have people. They have nothing. Rubio, soft. They're all soft. My people stay, by the way, Cruz, soft. When they heard about this thing with that he was bordering Canada, nobody knew them? He lost a lot of people! He's gone down big in the polls. Ted Cruz has gone down big in the polls. That doesn't mean he's giving us a fight in Iowa, that doesn't mean you can stay home, okay, see, you with the smile? It doesn't mean that. You gotta go out cause we can't take any chances.

Source: Demian (1919), p. 147
Context: Certainly you shouldn't go kill somebody or rape a girl, no! But you haven't reached the point where you can understand the actual meaning of "permitted" and "forbidden." You've only sensed part of the truth. You will feel the other part, too, you can depend on it. For instance, for about a year you have had to struggle with a drive that is stronger than any other and which is considered "forbidden." The Greeks and many other peoples, on the other hand, elevated this drive, made it divine and celebrated it in great feasts. What is forbidden, in other words, is not something eternal; it can change. Anyone can sleep with a woman as soon as he's been to a pastor with her and has married her, yet other races do it differently, even nowadays. Each of us has to find out for himself what is permitted and what is forbidden — forbidden for him. It's possible for one never to transgress a single law and still be a bastard. And vice versa. Actually it's only a question of convenience. Those who are too lazy and comfortable to think for themselves and be their own judges obey the laws. Others sense their own laws within them; things are forbidden to them that every honorable man will do any day in the year and other things are allowed to them that are generally despised. Each person must stand on his own feet.

"New Maps of Hyperspace" (1989); originally published in Magical Blend magazine, also in The Archaic Revival: Speculations on Psychedelic Mushrooms, the Amazon, Virtual Reality, UFOs, Evolution, Shamanism, the Rebirth of the Goddess, and the End of History (1992) http://www.erowid.org/culture/characters/mckenna_terence/mckenna_terence_maps_hyperspace.shtml
Context: There is a spiritual obligation, there is a task to be done. It is not, however, something as simple as following a set of somebody else's rules. The noetic enterprise is a primary obligation toward being. Our salvation is linked to it. Not everyone has to read alchemical texts or study superconducting biomolecules to make the transition. Most people make it naively by thinking clearly about the present at hand, but we intellectuals are trapped in a world of too much information. Innocence is gone for us. We cannot expect to cross the rainbow bridge through a good act of contrition; that will not be sufficient.
We have to understand. Whitehead said, "Understanding is the apperception of pattern as such"; to fear death is to misunderstand life. Cognitive activity is the defining act of humanness. Language, thought, analysis, art, dance, poetry, mythmaking: these are the things that point the way toward the realm of the eschaton. We humans may be released into a realm of pure self-engineering. The imagination is everything. This was Blake's perception. This is where we came from. This is where we are going. And it is only to be approached through cognitive activity.

"Somebody Is Waiting For Me"
Beautiful Creature (2000)
Context: I never needed this
I never needed anyone
I meant every word that I said
It's true
I wasn't talking to you And I'm sorry that I must go so soon
Please forgive me for finding something real and pure and trueSomebody is waiting for me

Quoted in Dark Horse: The Life and Art of George Harrison, Geoffrey Giuliano, Da Capo Press, , p. 80. http://books.google.com/books?id=0PLygywwfL8C&pg=PA80&dq=if+you+drop+out+you+put+yourself+further+away+from+the+goal+of+life+than+if+you+were+to+keep+working&hl=en&sa=X&ei=0a6NT_nKD6PC2QX434mQDA&ved=0CDAQ6AEwAA#v=onepage&q=if%20you%20drop%20out%20you%20put%20yourself%20further%20away%20from%20the%20goal%20of%20life%20than%20if%20you%20were%20to%20keep%20working&f=false
Context: I don't mind anybody dropping out of anything, but it's the imposition on somebody else I don't like. The moment you start dropping out and then begging off somebody else to help you, then it's no good. It doesn't matter what you are as long as you work. It doesn't matter if you chop wood as long as you chop and keep chopping. Then you get what's coming to you. You don't have to drop out. In fact, if you drop out you put yourself further away from the goal of life than if you were to keep working.

1950s, Loving Your Enemies (November 1957)
Context: Somewhere somebody must have some sense. Men must see that force begets force, hate begets hate, toughness begets toughness. And it is all a descending spiral, ultimately ending in destruction for all and everybody. Somebody must have sense enough and morality enough to cut off the chain of hate and the chain of evil in the universe. And you do that by love.

Part III: Nice Meeting You, and Goodbye
The Courage to Stand Alone (2001)
Context: You can have the courage to climb the mountain, swim the lakes, go on a raft to the other side of the Atlantic or Pacific. That any fool can do, but the courage to be on your own, to stand on your two solid feet, is something which cannot be given by somebody. You cannot free yourself of that burden by trying to develop that courage. If you are freed from the entire burden of the entire past of mankind, then what is left there is the courage.

Source: The Bell Jar (1963), Ch. 7
Context: Instead of the world being divided up into Catholics and Protestants or Republicans and Democrats or white men and black men or even men and women, I saw the world divided into people who had slept with somebody and people who hadn't, and this seemed the only really significant difference between one person and another. I thought a spectacular change would come over me the day I crossed the boundary line.

On discussing his past escapades with his girlfriend.
Rolling Stone interview (2003)

"Duel" (1971), a short story, which he later adapted into a screenplay for Duel (1971), Steven Spielberg's first feature-length film.
Context: You never know, he thought. You just never know. You drift along, year after year, presuming certain values to be fixed; like being able to drive on a public thoroughfare without somebody trying to murder you. You came to depend on that sort of thing. Then something occurs and all bets are off. One shocking incident and all the years of logic and acceptance are displaced and, suddenly, the jungle is in front of you again. Man, part animal, part angel. Where had he come across that phrase? He shivered.
It was entirely an animal in that truck out there.

Black Boy (1945)

"The New York Magazine Environmental Teach-In" by Elizabeth Barlow in New York Magazine (30 March 1970), p. 30 http://books.google.com/books?id=cccDAAAAMBAJ&printsec=frontcover#PPA30,M1
1970s
Context: We must do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian-Darwinian theory, he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living.

and then go from there.
Rolling Stone interview (2003)

Fox News interview (May 2004)
Context: There are four ways in which you can spend money. You can spend your own money on yourself. When you do that, why then you really watch out what you’re doing, and you try to get the most for your money. Then you can spend your own money on somebody else. For example, I buy a birthday present for someone. Well, then I’m not so careful about the content of the present, but I’m very careful about the cost. Then, I can spend somebody else’s money on myself. And if I spend somebody else’s money on myself, then I’m sure going to have a good lunch! Finally, I can spend somebody else’s money on somebody else. And if I spend somebody else’s money on somebody else, I’m not concerned about how much it is, and I’m not concerned about what I get. And that’s government. And that’s close to 40% of our national income.

Bill Clinton on why he helps other people. http://thecolbertreport.cc.com/videos/z4m9xu/colbert-galactic-initiative---bill-clinton-pt--1, August 2013
2010s
Context: I want to leave my daughter, and my grandchildren I hope to have and all these young people, a better world. And I think the reason you should do things for other people at bottom is selfish. There is no real difference between selfish and selfless if you understand how the world works. We all tied together. [... ] Everytime you cut off somebody else's opportunity you shrink your own horizon.

1960s, Guidelines for a Constructive Church (1966)
Context: When the church is true to its guidelines, it sets out to preach deliverance to them that are captive. This is the role of the church: to free people. This merely means to free those who are slaves. Now if you notice some churches, they never read this part. Some churches aren't concerned about freeing anybody. Some white churches face the fact Sunday after Sunday that their members are slaves to prejudice, slaves to fear. You got a third of them, or a half of them or more, slaves to their prejudices. And the preacher does nothing to free them from their prejudice so often. Then you have another group sitting up there who would really like to do something about racial injustice, but they are afraid of social, political, and economic reprisals, so they end up silent. And the preacher never says anything to lift their souls and free them from that fear. And so they end up captive. You know this often happens in the Negro church. You know, there are some Negro preachers that have never opened their mouths about the freedom movement. And not only have they not opened their mouths, they haven’t done anything about it. And every now and then you get a few members: "They talk too much about civil rights in that church." I was talking with a preacher the other day and he said a few of his members were saying that. I said, "Don't pay any attention to them. Because number one, the members didn't anoint you to preach. And any preacher who allows members to tell him what to preach isn't much of a preacher."
For the guidelines made it very clear that God anointed. No member of Ebenezer Baptist Church called me to the ministry. You called me to Ebenezer, and you may turn me out of here, but you can’t turn me out of the ministry, because I got my guidelines and my anointment from God Almighty. And anything I want to say, I'm going to say it from this pulpit. It may hurt somebody, I don’t know about that; somebody may not agree with it. But when God speaks, who can but prophesy? The word of God is upon me like fire shut up in my bones, and when God’s word gets upon me, I've got to say it, I’ve got to tell it all over everywhere. And God has called me to deliver those that are in captivity.
Some people are suffering. Some people are hungry this morning. Some people are still living with segregation and discrimination this morning. I'm going to preach about it. I’m going to fight for them. I’ll die for them if necessary, because I got my guidelines clear. And the God that I serve and the God that called me to preach told me that every now and then I'll have to go to jail for them. Every now and then I’ll have to agonize and suffer for the freedom of his children. I even may have to die for it. But if that’s necessary, I'd rather follow the guidelines of God than to follow the guidelines of men. The church is called to set free those that are captive, to set free those that are victims of the slavery of segregation and discrimination, those who are caught up in the slavery of fear and prejudice.

Source: Figures of Earth (1921), Ch. XL : Colophon: Da Capo
Context: "Now we must ford these shadowy waters," said Grandfather Death, "in part because your destiny is on the other side, and in part because by the contact of these waters all your memories will be washed away from you. And that is requisite to your destiny."
"But what is my destiny?"
"It is that of all loving creatures, Count Manuel. If you have been yourself you cannot reasonably be punished, but if you have been somebody else you will find that this is not permitted."
"That is a dark saying, only too well suited to this doubtful place, and I do not understand you."
"No," replied Grandfather Death, "but that does not matter."

SGU, Podcast #326, October 15th, 2011 http://www.theskepticsguide.org/podcast/sgu/326
The Skeptics' Guide to the Universe, Podcast, 2010s
Context: In fact, there are many altered brain states where people may have a very vivid experience, or at least a vivid memory of their experience, precisely because they have impaired brain function. When you start dropping some of the higher brain functions out of the loop, like reality testing and things like that, … things can seem hyper-real. That could actually be a sign of brain dysfunction. It's similar to … somebody who is stoned thinking that they are really profound.

Source: The Thing (1929), Ch. IV : The Drift From Domesticity
Context: In the matter of reforming things, as distinct from deforming them, there is one plain and simple principle; a principle which will probably be called a paradox. There exists in such a case a certain institution or law; let us say, for the sake of simplicity, a fence or gate erected across a road. The more modern type of reformer goes gaily up to it and says, "I don't see the use of this; let us clear it away." To which the more intelligent type of reformer will do well to answer: "If you don't see the use of it, I certainly won't let you clear it away. Go away and think. Then, when you can come back and tell me that you do see the use of it, I may allow you to destroy it."
This paradox rests on the most elementary common sense. The gate or fence did not grow there. It was not set up by somnambulists who built it in their sleep. It is highly improbable that it was put there by escaped lunatics who were for some reason loose in the street. Some person had some reason for thinking it would be a good thing for somebody. And until we know what the reason was, we really cannot judge whether the reason was reasonable. It is extremely probable that we have overlooked some whole aspect of the question, if something set up by human beings like ourselves seems to be entirely meaningless and mysterious. There are reformers who get over this difficulty by assuming that all their fathers were fools; but if that be so, we can only say that folly appears to be a hereditary disease. But the truth is that nobody has any business to destroy a social institution until he has really seen it as an historical institution. If he knows how it arose, and what purposes it was supposed to serve, he may really be able to say that they were bad purposes, or that they have since become bad purposes, or that they are purposes which are no longer served. But if he simply stares at the thing as a senseless monstrosity that has somehow sprung up in his path, it is he and not the traditionalist who is suffering from an illusion.

1950s, Loving Your Enemies (November 1957)
Context: I think the first reason that we should love our enemies, and I think this was at the very center of Jesus’ thinking, is this: that hate for hate only intensifies the existence of hate and evil in the universe. If I hit you and you hit me and I hit you back and you hit me back and go on, you see, that goes on ad infinitum. It just never ends. Somewhere somebody must have a little sense, and that’s the strong person. The strongperson is the person who can cut off the chain of hate, the chain of evil. And that is the tragedy of hate, that it doesn’t cut it off. It only intensifies the existence of hate and evil in the universe. Somebody must have religion enough and morality enough to cut it off and inject within the very structure of the universe that strong and powerful element of [[love].

The Long Dream (1958)

Press conference (16 September 2015), as quoted in "Video: Richard Sherman speaks passionately on Black Lives Matter" https://web.archive.org/web/20150917000340/http://www.seattletimes.com/sports/seahawks/video-richard-sherman-speaks-passionately-on-black-lives-matter/ (16 September 2015), by Bob Condotta, The Seattle Times, Seattle, Washington
Press conference (16 September 2015)
Context: And I think that's the point we need to get to is that we need to deal with our own internal issues before we move forward and start pointing fingers and start attacking other people. We need to solidify ourselves as people and deal with our issues, because I think as long as we have black-on-black crime and, you know, one black man killing another. If black lives matter, then it should matter all the time. You should never let somebody get killed. That's somebody's son, That's somebody's brother; that's somebody's friend. So you should always keep that in mind.

Source: Andre Cornelis (1886), Ch. 13
Context: Was I saved? Was I lost? All depended on the moment at which somebody might go into my stepfather's room. If my mother were to return within a few minutes of my departure; if the footman were to go upstairs with some letter, I should instantly be suspected, in spite of the declaration written by M. Termonde. I felt that my courage was exhausted. I knew that, if accused, I should not have moral strength to defend myself, for my weariness was so overwhelming that I did not suffer any longer. The only thing I had strength to do was to watch the swing of the pendulum of the timepiece on the mantelshelf, and to mark the movement of the hands. A quarter of an hour elapsed, half an hour, a whole hour.
It was an hour and a half after I had left the fatal room, when the bell at the door was rung. I heard it through the walls. A servant brought me a laconic note from my mother scribbled in pencil and hardly legible. It informed me that my stepfather had destroyed himself in an attack of severe pain. The poor woman implored me to go to her immediately. Ah, she would now never know the truth!

1950s, Loving Your Enemies (November 1957)
Context: Somewhere somebody must have some sense. Men must see that force begets force, hate begets hate, toughness begets toughness. And it is all a descending spiral, ultimately ending in destruction for all and everybody. Somebody must have sense enough and morality enough to cut off the chain of hate and the chain of evil in the universe. And you do that by love.

Somebody Said
Song lyrics, Living Room Suite (1978)

As quoted in Womanspirit Rising: A Feminist Reader in Religion (1979) by Carol P. Christ and Judith Plaskow
Context: I am a witch, by which I mean that I am somebody who believes that the earth is sacred, and that women and women's bodies are one expression of that sacred being. My spirituality has always been linked to my feminism. Feminism is about challenging unequal power structures. So, it also means challenging inequalities in race, class, sexual preference. What we need to be doing is not just changing who holds power, but changing the way we conceive of power. There is the power we're all familiar with — power over. But there is another kind of power — power from within. For a woman, it is the power to be fertile either in terms of having babies or writing books or dancing or baking bread or being a great organizer. It is the kind of power that doesn't depend on depriving someone else.

Interviewed on Fresh Air, 2002-05-21 http://www.npr.org/templates/rundowns/rundown.php?prgId=13&prgDate=5-21-2002.
Context: I collaborate with my wife on the songs, and every aspect of it, really— composing, and arranging, and recording, all that business. We have a rhythm and a way of working it. It's kind of like borrowing the same ten bucks from somebody over and over again. But when you live together, it makes it a lot easier, the pay back.

Still Life with Woodpecker (1980)
Context: When we're incomplete, we're always searching for somebody to complete us. When, after a few years or a few months of a relationship, we find that we're still unfulfilled, we blame our partners and take up with somebody more promising. This can go on and on — series polygamy — until we admit that while a partner can add sweet dimension to our lives, we, each of us, are responsible for our own fulfillment. Nobody else can provide it for us, and to believe otherwise is to delude ourselves dangerously and to program for eventual failure every relationship we enter.

Many Long Years Ago (1945), Song To Be Sung by the Father of Infant Female Children
Context: A fig for embryo Lohengrins!
I'll open all his safety pins,
I'll pepper his powder, and salt his bottle,
And give him readings from Aristotle.
Sand for his spinach I'll gladly bring,
And Tabasco sauce for his teething ring.
Then perhaps he'll struggle through fire and water
To marry somebody else's daughter.

Part Troll (2004)

Booknotes interview (1994)
Context: I react to what is necessary. I would like to eschew any formula. There are some things where the government is absolutely inevitable, which we cannot get along without comprehensive state action. But there are many things — producing consumer goods, producing a wide range of entertainment, producing a wide level of cultural activity — where the market system, which independent activity is also important, so I react pragmatically. Where the market works, I'm for that. Where the government is necessary, I'm for that. I'm deeply suspicious of somebody who says, "I'm in favor of privatization," or, "I'm deeply in favor of public ownership." I'm in favor of whatever works in the particular case.

"Blackstar"
Song lyrics, Blackstar (2016)
Context: Something happened on the day he died
Spirit rose a metre and stepped aside
Somebody else took his place, and bravely cried
(I’m a blackstar, I’m a blackstar) How many times does an angel fall?
How many people lie instead of talking tall?
He trod on sacred ground, he cried loud into the crowd
(I’m a blackstar, I’m a blackstar, I’m not a gangster)

2010s, 2014 FIFA World Cup, Brazil v. Germany (2014)
Context: Whenever they start defending. Mats Hummels brings the ball twenty yards, and then? I think it's David Luiz dives out of the challenge with him. You're four-nil down! Go and be aggressive and kick somebody! Go and do something to influence this game!

The Ethics of Belief (1877), The Weight Of Authority
Context: We have no right to believe a thing true because everybody says so unless there are good grounds for believing that some one person at least has the means of knowing what is true, and is speaking the truth so far as he knows it. However many nations and generations of men are brought into the witness-box they cannot testify to anything which they do not know. Every man who has accepted the statement from somebody else, without himself testing and verifying it, is out of court; his word is worth nothing at all. And when we get back at last to the true birth and beginning of the statement, two serious questions must be disposed of in regard to him who first made it: was he mistaken in thinking that he knew about this matter, or was he lying?

Context: I like digging into these characters that are a lot more complex, and there's a lot that isn't apparent on the surface … In a weird way, you can access all that fear and pain. … Nothing makes me happier than when somebody figures out I was in something, and then they'd seen me in something else, and had no idea it was the same person… Then I feel like I've done my job. … I've always loved finding characters that are not always the most likable ones when you first meet them, and finding a way to make them people that viewers will identify with, even against their better judgment.

As quoted in "Why Now Is a Divine Time for Alicia Witt", by Sarah Beauchamp at Huffington Post (30 May 2014) http://www.huffingtonpost.com/sarah-beauchamp/why-alicia-witt-should-be_b_5400673.html

On the creation of the character John Constantine in Swamp Thing, as quoted in "The Unexplored Medium" in Wizard Magazine (November 1993) http://www.qusoor.com/hellblazer/Sting.htm; the character he created later appeared in other works, including Books of Magic by Neil Gaiman, and his own series Hellblazer.

The Last Lecture (2007)
Context: The best way to teach somebody something is to have them think they're learning something else. I’ve done it my whole career. And the head fake here is that they’re learning to program but they just think they’re making movies and video games.

Bewilderness: New York (audio CD, 2002)

Section I: “The Old Order Changeth”, p. 13 http://books.google.com/books?id=MW8SAAAAIAAJ&pg=PA13&dq=%22Since+I+entered%22
1910s, The New Freedom (1913)
Context: Since I entered politics, I have chiefly had men's views confided to me privately. Some of the biggest men in the United States, in the field of commerce and manufacture, are afraid of somebody, are afraid of something. They know that there is a power somewhere so organized, so subtle, so watchful, so interlocked, so complete, so pervasive, that they had better not speak above their breath when they speak in condemnation of it.
They know that America is not a place of which it can be said, as it used to be, that a man may choose his own calling and pursue it just as far as his abilities enable him to pursue it; because to-day, if he enters certain fields, there are organizations which will use means against him that will prevent his building up a business which they do not want to have built up; organizations that will see to it that the ground is cut from under him and the markets shut against him. For if he begins to sell to certain retail dealers, to any retail dealers, the monopoly will refuse to sell to those dealers, and those dealers, afraid, will not buy the new man's wares.

Dead Reasonable
Grooks

We the People interview (1996)
Context: Here is the right word. Hospitality was a condition consequent on a good society in politics, politaea, and by now might be the starting point of politaea, of politics. But this is difficult because hospitality requires a threshold over which I can lead you — and TV, internet, newspaper, the idea of communication, abolished the walls and therefore also the friendship, the possibility of leading somebody over the door. Hospitality requires a table around which you can sit and if people get tired they can sleep. You have to belong to a subculture to say, we have a few mattresses here. It's still considered highly improper to conceive of this as the ideal moments in a day or a year. Hospitality is deeply threatened by the idea of personality, of scholastic status. I do think that if I had to choose one word to which hope can be tied it is hospitality. A practice of hospitality— recovering threshold, table, patience, listening, and from there generating seedbeds for virtue and friendship on the one hand — on the other hand radiating out for possible community, for rebirth of community.

Thought as a System (1992)
Context: What I mean by 'thought' is the whole thing — thought, 'felt', the body, the whole society sharing thoughts — it's all one process. It is essential for me not to break that up, because it's all one process; somebody else's thought becomes my thought, and vice versa. Therefore it would be wrong and misleading to break it up into my thought, your thought, my feelings, these feelings, those feelings. I would say that thought makes what is often called in modern language a system. A system means a set of connected things or parts. But the way people commonly use the word nowadays it means something all of whose parts are mutually interdependent — not only for their mutual action, but for their meaning and for their existence. A corporation is organized as a system — it has this department, that department, that department... they don't have any meaning separately; they only can function together. And also the body is a system. Society is a system in some sense. And so on.
Similarly, thought is a system. That system not only includes thought and feelings, but it includes the state of the body; it includes the whole of society — as thought is passing back and forth between people in a process by which thought evolved from ancient times. Thought has been constantly evolving and we can't say when that system began. But with the growth of civilization it has developed a great deal. It was probably very simple thought before civilization, and now it has become very complex and ramified and has much more incoherence than before.
Now, I say that this system has a fault in it — a 'systematic fault'. It is not a fault here, there or here, but it is a fault that is all throughout the system. Can you picture that? It is everywhere and nowhere. You may say "I see a problem here, so I will bring my thoughts to bear on this problem". But "my" thought is part of the system. It has the same fault as the fault I'm trying to look at, or a similar fault.
Thought is constantly creating problems that way and then trying to solve them. But as it tries to solve them it makes it worse because it doesn’t notice that it's creating them, and the more it thinks, the more problems it creates.

The Onassis Prize For Man and Mankind (1993)
Context: An ordinary human being, with a personal conscience, personally answering for something to somebody and personally and directly taking responsibility, seems to be receding farther and farther from the realm of politics. Politicians seem to turn into puppets that only look human and move in a giant, rather inhuman theatre; they appear to become merely cogs in a huge machine, objects of a major civilizational automatism which has gotten out of control and for which nobody is responsible.

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.

Environmentalism as a Religion (2003)
Context: The truth is, almost nobody wants to experience real nature. What people want is to spend a week or two in a cabin in the woods, with screens on the windows. They want a simplified life for a while, without all their stuff. Or a nice river rafting trip for a few days, with somebody else doing the cooking. Nobody wants to go back to nature in any real way, and nobody does. It's all talk — and as the years go on, and the world population grows increasingly urban, it's uninformed talk. Farmers know what they're talking about. City people don't. It's all fantasy.

"Robert Anton Wilson on Wilhelm Reich" (March 1995)
Context: He {Wilhelm Reich} had a great capacity to arouse irrational hatred obviously, and that's because his ideas were radical in the most extreme sense of the word "radical." His ideas have something to offend everybody, and he ended up becoming the only heretic in American history whose books were literally burned by the government.
Timothy Leary spent five years in prison for unorthodox scientific ideas. Ezra Pound spent 13 years in a nuthouse for unorthodox political and economic ideas. Their books were not burned.
Reich was not only thrown in prison, but they chopped up all the scientific equipment in his laboratory with axes and burned all of his books in an incinerator. Now that interests me as a civil liberties issue.
When I started studying Reich's works, I went through a period of enthusiasm, followed by a period of skepticism, followed by a period of just continued interest, but I think a lot of his ideas probably were sound. A lot probably were unsound. And, I'm not a Reichian in the sense of somebody who thinks he was the greatest scientist who ever lived and discovered the basic secrets of psychology, physics and everything else, all in one lifetime. But I think he has enough sound ideas that his unpopular ideas deserve further investigation.

Quoted in the documentary The U.S. vs John Lennon (2006) — video excerpt at The Huffington Post (12 September 2006) http://www.huffingtonpost.com/2006/09/12/video-john-lennon-was-_n_29293.html
2000s
Context: Lennon was somebody who was a born enemy of those who govern the United States. He was everything they hated. So I just say that he represented life, and is admirable; and Mr. Nixon and Mr. Bush represent death, and that is a bad thing.

MOJO interview (2005)
Context: For the last 12 years, I've felt really privileged to be living such a normal life. It's so a part of who I am. It's so important to me to do the washing, do the Hoovering. Friends of mine in the business don't know how dishwashers work. For me, that's frightening. I want to be in a position where I can function as a human being. Even more so now where you've got this sort of truly silly preoccupation with celebrities. Just because somebody's been in an ad on TV, so what? Who gives a toss?

G 4
Variant translations:
It is almost impossible to carry the torch of wisdom through a crowd without singeing someone's beard.
It is virtually impossible to carry the torch of truth through a crowd, without singeing someone's beard
Aphorisms (1765-1799), Notebook G (1779-1783)

"All You Wanted"
2000s, The Spirit Room (2001)
Context: I wanted, to be like you. I wanted, everything. So, I tried. To be like you, and I got swept away. I didn't know that it was so cold and, you needed someone to show you the way. So I took your hand and we figured out, that when the time comes? I'd take you away. If you want to? I can save you; I can take you away from here. So lonely inside; so busy out there. And all you wanted, was somebody who cares.

Context: We have an obligation to one another, responsibilities and trusts. That does not mean we must be pigeons, that we must be exploited. But it does mean that we should look out for one another when and as much as we can; and that we have a personal responsibility for our behavior; and that our behavior has consequences of a very real and profound nature. We are not powerless. We have tremendous potential for good or ill. How we choose to use that power is up to us; but first we must choose to use it. We're told every day, "You can't change the world." But the world is changing every day. Only question is... who's doing it? You or somebody else?

The Cultivation of Conspiracy (1998)
Context: The other eminent moment of the celebration was, of course, the comestio, the communion in the flesh, the incorporation of the believer in the body of the Incarnate Word, but communio was theologically linked to the preceding con-spiratio. Conspiratio became the strongest, clearest and most unambiguously somatic expression for the entirely non-hierarchical creation of a fraternal spirit in preparation for the unifying meal. Through the act of eating, the fellow conspirators were transformed into a "we," a gathering which in Greek means ecclesia. Further, they believed that the "we" is also somebody's "I"; they were nourished by shading into the "I" of the Incarnate Word. The words and actions of the liturgy are not just mundane words and actions, but events occurring after the Word, that is, after the Incarnation. Peace as the commingling of soil and waters sounds cute to my ears; but peace as the result of conspiratio exacts a demanding, today almost unimaginable intimacy.
The practice of the osculum did not go unchallenged; documents reveal that the conspiratio created scandal early on. The rigorist African Church Father, Tertullian, felt that a decent matron should not be subjected to possible embarrassment by this rite. The practice continued, but not its name; the ceremony required a euphemism. From the later third century on, the osculum pacis was referred to simply as pax, and the gesture was often watered down to some slight touch to signify the mutual spiritual union of the persons present through the creation of a fraternal atmosphere. Today, the pax before communion, called "the kiss of peace," is still integral to the Roman, Slavonic, Greek and Syrian Mass, although it is often reduced to a perfunctory handshake.

My Story (1974; co-written with Ben Hecht; 2007 edition), p. 133 Variant: The truth is I've never fooled anyone. I've let people fool themselves. They didn't bother to find out who and what I was. Instead they would invent a character for me. I wouldn't argue with them. They were obviously loving somebody I wasn't. When they found this out, they would blame me for disillusioning them and fooling them. As paraphrased in On Being Blonde : Wit and Wisdom from the World's Most Infamous Blondes (2004) by Paula Munier, p. 52

Ref: en.wikiquote.org - Marilyn Monroe / Quotes
On Being Blonde (2007)

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

Source: The Fresco (2000), Chapter 49, p. 391

On when he discovered his love for art in “Oral history interview with Gronk, 1997 Jan. 20-23” https://www.aaa.si.edu/collections/interviews/oral-history-interview-gronk-13586#transcript (Smithsonian Archives of American Art)

On his mea culpa after making what some interpreted as an anti-Semitic statement in “Reggie Yates: ‘I could get George Clooney to say stuff he’d never said before’” https://www.theguardian.com/tv-and-radio/2019/oct/19/reggie-yates-documentary-maker-interview-i-could-get-george-clooney-to-say-stuff in The Guardian (2019 Oct 19)

“Economic Myths and Public Opinion” https://miltonfriedman.hoover.org/friedman_images/Collections/2016c21/AmSpectator_01_1976.pdf, The Alternative: An American Spectator, vol. 9, no. 4, (January 1976) pp. 5-9

“Economic Myths and Public Opinion” https://miltonfriedman.hoover.org/friedman_images/Collections/2016c21/AmSpectator_01_1976.pdf, The Alternative: An American Spectator, vol. 9, no. 4, (January 1976) pp. 5-9

On the lack of Asian American representation on television in “The Evolution of Lucy Liu” https://www.cbsnews.com/news/the-evolution-of-lucy-liu-elementary/ in CBS News (2017 May 7)

https://www.youtube.com/watch?v=UzmYQFaGEKU
Hugh Hewitt Radio
2015-04-08, quoted in [Cheney: If You Wanted a President 'To Take America Down … It Would Look Exactly Like What Barack Obama’s Doing, DANIEL HALPER, The Weekly Standard, http://www.weeklystandard.com/blogs/cheney-if-you-wanted-president-take-america-down-it-would-look-exactly-what-barack-obama-s-doing_912837.html, 2015-04-17]
Hewitt and Cheney discuss Obama's ongoing nuclear talks with Iran.
2010s, 2015

"Communism and New Economic Policy",(April 1921)
1920s

Source: Ethics and Education (1912), Contents of Ethics, pp. 54–55

Source: Assata: In Her Own Words, p. 73

Source: Demon Princes (1964-1981), The Star King (1964), Chapter 8 (p. 83)