Quotes about stand

page 45

Quoted, This Side of Paradise (1920)

This I Believe, p. 232
Vokes - My Story (1985)

Bewilderness (DVD, 2001)

Statement of 1935, quoted in Watchdogs of Democracy? : The Waning Washington Press Corps and How it Has Failed the Public (2006) by Helen Thomas, p. 172, and Queers in History: The Comprehensive Encyclopedia of Historical Gays, Lesbians and Bisexuals, and Transgenders (2009), p. 450
Context: No people ever recognize their dictator in advance. He never stands for election on the platform of dictatorship. He always represents himself as the instrument — the Incorporated National Will. … When our dictator turns up you can depend on it that he will be one of the boys, and he will stand for everything traditionally American. And nobody will ever say "Heil" to him, nor will they call him "Führer" or "Duce." But they will greet him with one great big, universal, democratic, sheeplike bleat of "O. K., Chief! Fix it like you wanna, Chief! Oh Kaaaay!"

If Only We Have Love (1957)
Context: If we only have love
We can melt all the guns
And then give the new world
To our daughters and sons. If we only have love
Then Jerusalem stands
And then death has no shadow
There are no foreign lands.

June 14
Addresses to the Virginia Ratifying Convention (1788)
Context: No man has a greater regard for the military gentlemen than I have. I admire their intrepidity, perseverance, and valour. But when once a standing army is established, in any country, the people lose their liberty. When against a regular and disciplined army, yeomanry are the only defence — yeomanry, unskillful & unarmed, what chance is there for preserving freedom? Give me leave to recur to the page of history, to warn you of your present danger. Recollect the history of most nations of the world. What havock, desolation, and destruction, have been perpetrated by standing armies? An instance within the memory of some of this house, — will shew us how our militia may be destroyed. Forty years ago, when the resolution of enslaving America was formed in Great Britain, the British parliament was advised by an artful man, [Sir William Keith] who was governor of Pennsylvania, to disarm the people. That it was the best and most effectual way to enslave them. But that they should not do it openly; but to weaken them and let them sink gradually, by totally difusing and neglecting the militia. [Here MR. MASON quoted sundry passages to this effect. ] This was a most iniquitous project. Why should we not provide against the danger of having our militia, our real and natural strength, destroyed?

Speech in Greenock (7 October 1903), quoted in Julian Amery, Joseph Chamberlain and the Tariff Reform Campaign (London: Macmillan, 1969), p. 471.
1900s
Context: Free imports have destroyed this industry, at all events for the time, and it is not easy to recover an industry when it has once been lost... They have destroyed agriculture... Agriculture as the greatest of all trades and industries of this country has been practically destroyed. Sugar has gone, silk has gone, iron is threatened, wool is threatened, cotton will go! How long are you going to stand it? At the present moment these industries, and the working men who depend upon them, are like sheep in a field. One by one they allow themselves to be led out to slaughter, and there is no combination, no apparent prevision of what is in store for the rest of them. Do you think, if you belong at present to a prosperous industry, that your industry will be allowed to continue? Do you think that the same causes which have destroyed some of our industries, and which are in the course of destroying others, will not be equally applicable to you when your turn comes?

Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 88 - 89 -->
Context: Awe is more than an emotion; it is a way of understanding, insight into a meaning greater than ourselves. The beginning of awe is wonder, and the beginning of wisdom is awe.
Awe is an intuition for the dignity of all things, a realization that things not only are what they are but also stand, however remotely, for something supreme. Awe is a sense for transcendence, for the reference everywhere to mystery beyond all things. It enables us to perceive in the world intimations of the divine, to sense in small things the beginning of infinite significance, to sense the ultimate in the common and the simple: to feel in the rush of the passing the stillness of the eternal. What we cannot comprehend by analysis, we become aware of in awe.

Why I am an atheist? (1930)
Context: Any man who stands for progress has to criticize, disbelieve and challenge every item of the old faith. Item by item he has to reason out every nook and corner of the prevailing faith. If after considerable reasoning one is led to believe in any theory or philosophy, his faith is welcomed. His reasoning can be mistaken, wrong, misled and sometimes fallacious. But he is liable to correction because reason is the guiding star of his life. But mere faith and blind faith is dangerous: it dulls the brain, and makes a man reactionary.

Poems and Ballads (1866-89), The Triumph of Time
Context: p>We had stood as the sure stars stand, and moved
As the moon moves, loving the world; and seen
Grief collapse as a thing disproved,
Death consume as a thing unclean.
Twain halves of a perfect heart, made fast
Soul to soul while the years fell past;
Had you loved me once, as you have not loved;
Had the chance been with us that has not been.I have put my days and dreams out of mind,
Days that are over, dreams that are done.
Though we seek life through, we shall surely find
There is none of them clear to us now, not one.</p

98
Golden Sayings of Epictetus

1940s, Third Inaugural Address (1941)
Context: In the face of great perils never before encountered, our strong purpose is to protect and to perpetuate the integrity of democracy. For this we muster the spirit of America, and the faith of America. We do not retreat. We are not content to stand still. As Americans, we go forward, in the service of our country, by the will of God.

The Old Law (1618-19), Act ii. Sc. 1. Co-written with William Rowley and perhaps a third collaborator, who may have been Philip Massinger or Thomas Heywood. Compare: "As the case stands", Mathew Henry, Commentaries, Psalm cxix.

1880s, Speech to the 'Boys in Blue' (1880)
Context: And it did gentle the condition and elevate the heart of every worthy soldier who fought for the Union, [applause, ] and he shall be our brother forevermore. Another thing we will remember: we will remember our allies who fought with us. Soon after the great struggle began, we looked behind the army of white rebels, and saw 4,000,000 of black people condemned to toil as slaves for our enemies; and we found that the hearts of these 4,000,000 were God-inspired with the spirit of Liberty, and that they were all our friends. [Applause. ] We have seen the white men betray the flag and fight to kill the Union; but in all that long, dreary war we never saw a traitor in a black skin. [Great cheers. ] Our comrades escaping from the starvation of prison, fleeing to our lines by the light of the North star, never feared to enter the black man's cabin and ask for bread. ["Good, good," "That's so," and loud cheers. ] In all that period of suffering and danger, no Union soldier was ever betrayed by a black man or woman. [Applause. ] And now that we have made them free, so long as we live we will stand by these black allies. [Renewed applause. ] We will stand by them until the sun of liberty, fixed in the firmament of our Constitution, shall shine with equal ray upon every man, black or white, throughout the Union. [Cheers. ] Fellow-citizens, fellow-soldiers, in this there is the beneficence of eternal justice, and by it we will stand forever. [Great applause. ] A poet has said that in individual life we rise, "On stepping-stones of our dead selves to higher things," and the Republic rises on the glorious achievements of its dead and living heroes to a higher and nobler national life. [Applause. ] We must stand guard over our past as soldiers, and over our country as the common heritage of all. [Applause. ]

"Flight", pp. 109, Harper Row 1966
Native Son (1940)

The Architecture of Theories (1891)
Context: To suppose universal laws of nature capable of being apprehended by the mind and yet having no reason for their special forms, but standing inexplicable and irrational, is hardly a justifiable position. Uniformities are precisely the sort of facts that need to be accounted for. That a pitched coin should sometimes turn up heads and sometimes tails calls for no particular explanation; but if it shows heads every time, we wish to know how this result has been brought about. Law is par excellence the thing that wants a reason.

The Little Foxes (1939)
Context: There are people who eat earth and eat all the people on it like in the Bible with the locusts. Then there are people who stand around and watch them eat it. (Softly) Sometimes I think it ain't right to stand and watch them do it.

Epigraph, Ch. 3 : Man-Hunters.
Shadows of Shasta (1881)
Context: These stony altars they have hurled
Oppression back, have kept the boon
Of liberty. Behold, how free
The mountains stand, and eternally.

Source: Who Is Man? (1965), Ch. 5<!-- Disavowal of transcendence, p. 84 -->
Context: Exclusive manipulation results in the dissolution of awareness of all transcendence. Promise becomes a pretext, God becomes a symbol, truth a fiction, loyalty tentative, the holy a mere convention. Man’s very existence devours all transcendence. Instead of facing the grandeur of the cosmos, he explains it away; instead of beholding, he takes a picture; instead of hearing a voice, he tapes it. He does not see what he is able to face. There is a suspension of man’s sense of the holy. His mind is becoming a wall instead of being a door open to what is larger than the scope of his comprehension. He locks himself out of the world by reducing all reality to mere things and all relationship to mere manipulation. Transcendence is not an article of faith. It is what we come upon immediately when standing face to face with reality.

Introduction to the Bhagavad-Gita (1944)
Context: Human beings are not born identical. There are many different temperaments and constitutions; and within each psycho-physical class one can find people at very different stages of spiritual development. Forms of worship and spiritual discipline which may be valuable for one individual maybe useless or even positively harmful for another belonging to a different class and standing, within that class, at a lower or higher level of development.

Pg. 304.
Against Method (1975)
Context: Is it not a fact that a learned physician is better equipped to diagnose and to cure an illness than a layman or the medicine-man of a primitive society? Is it not a fact that epidemics and dangerous individual diseases have disappeared only with the beginning of modern medicine? Must we not admit that technology has made tremendous advances since the rise of modern science? And are not the moon-shots a most and undeniable proof of its excellence? These are some of the questions which are thrown at the impudent wretch who dares to criticize the special positions of the sciences. The questions reach their polemical aim only if one assumes that the results of science which no one will deny have arisen without any help from non-scientific elements, and that they cannot be improved by an admixture of such elements either. "Unscientific" procedures such as the herbal lore of witches and cunning men, the astronomy of mystics, the treatment of the ill in primitive societies are totally without merit. Science alone gives us a useful astronomy, an effective medicine, a trustworthy technology. One must also assume that science owes its success to the correct method and not merely to a lucky accident. It was not a fortunate cosmological guess that led to progress, but the correct and cosmologically neutral handling of data. These are the assumptions we must make to give the questions the polemical force they are supposed to have. Not a single one of them stands up to closer examination.

1960s, I Have A Dream (1963)
Context: Five score years ago, a great American, in whose symbolic shadow we stand today signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But one hundred years later, we must face the tragic fact that the Negro is still not free.
One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land.

Just Say No (1986)
Context: Drugs steal away so much. They take and take, until finally every time a drug goes into a child, something else is forced out — like love and hope and trust and confidence. Drugs take away the dream from every child's heart and replace it with a nightmare, and it's time we in America stand up and replace those dreams. Each of us has to put our principles and consciences on the line, whether in social settings or in the workplace, to set forth solid standards and stick to them. There's no moral middle ground. Indifference is not an option. We want you to help us create an outspoken intolerance for drug use. For the sake of our children, I implore each of you to be unyielding and inflexible in your opposition to drugs.

Exploration of Space (1952)
1950s
Context: We stand now at the turning point between two eras. Behind us is a past to which we can never return … The coming of the rocket brought to an end a million years of isolation … the childhood of our race was over and history as we know it began.

As quoted in The Common School Journal and Educational Reformer (1852), edited by William B. Fowle, p. 28.
Context: Education is a better safeguard of liberty than a standing army. If we retrench the wages of the schoolmaster, we must raise those of the recruiting sergeant.

Founding Address (1876), Life and Destiny (1913)
Context: It is not possible to enter into the nature of the Good by standing aloof from it — by merely speculating upon it. Act the Good, and you will believe in it. Throw yourself into the stream of the world's good tendency and you will feel the force of the current and the direction in which it is setting. The conviction that the world is moving toward great ends of progress will come surely to him who is himself engaged in the work of progress.
By ceaseless efforts to live the good life we maintain our moral sanity. Not from without, but from within, flow the divine waters that renew the soul.

The Natural History of Intellect (1893)
Context: Characters and talents are complemental and suppletory. The world stands by balanced antagonisms. The more the peculiarities are pressed the better the result. The air would rot without lightning; and without the violence of direction that men have, without bigots, without men of fixed idea, no excitement, no efficiency.
The novelist should not make any character act absurdly, but only absurdly as seen by others. For it is so in life. Nonsense will not keep its unreason if you come into the humorist's point of view, but unhappily we find it is fast becoming sense, and we must flee again into the distance if we would laugh.

Inaugural Address (1989)
Context: I come before you and assume the Presidency at a moment rich with promise. We live in a peaceful, prosperous time, but we can make it better. For a new breeze is blowing, and a world refreshed by freedom seems reborn; for in man's heart, if not in fact, the day of the dictator is over. The totalitarian era is passing, its old ideas blown away like leaves from an ancient, lifeless tree. A new breeze is blowing, and a nation refreshed by freedom stands ready to push on. There is new ground to be broken, and new action to be taken. There are times when the future seems thick as a fog; you sit and wait, hoping the mists will lift and reveal the right path. But this is a time when the future seems a door you can walk right through into a room called tomorrow.
Great nations of the world are moving toward democracy through the door to freedom. Men and women of the world move toward free markets through the door to prosperity. The people of the world agitate for free expression and free thought through the door to the moral and intellectual satisfactions that only liberty allows.
We know what works: Freedom works. We know what's right: Freedom is right. We know how to secure a more just and prosperous life for man on Earth: through free markets, free speech, free elections, and the exercise of free will unhampered by the state.

Strategic objectives of new Government (May 23, 2007)
Context: I do not favour the mushy ground of false consensus. The public interest is not served by parties incapable of defining their driving principles and standing their ground. Politics is either about the competition of ideas or it is about nothing. But just as the public interest is served by that competition, so it is ultimately better served by thoughtful reflection rather just than knee-jerk reaction.

Letter to Virginia Woolf (21 January 1926), quoted in Love Letters : A Romantic Treasury (1996) by Rick Smith, p. 78
Context: It is incredible how essential to me you have become. I suppose you are accustomed to people saying these things. Damn you, spoilt creature; I shan't make you love me any the more by giving myself away like this — But oh my dear, I can't be clever and stand-offish with you: I love you too much for that. Too truly. You have no idea how stand-offish I can be with people I don't love. I have brought it to a fine art. But you have broken down my defences. And I don't really resent it.

Audio lecture "Individual and Society"
Context: I am amazed that Congressmen can pass a bill imposing severe penalties on anyone who burns the American flag, whereas they are responsible for burning that for which the flag stands: the United States as a territory, as a people, and as a biological manifestation. That is an example of our perennial confusion of symbols with realities.

On life in hiding from Nazi authorities during World War II, p. 48
To Save a Life: Stories of Holocaust Rescue (2000)
Context: I lived altogether in nine different places while in hiding, because whenever something happened, either someone betrayed the place or something happened to someone who knew where I was, I had to move. The rule of the game was never assume that anybody, however honorable, would be able to stand up under torture. If Mr. X, who knew where I was, was caught for some reason, I should move.

"Soul Blindness", as quoted Our Woman Workers: Biographical Sketches of Women Eminent in the Universalist Church for Literary, Philanthropic and Christian Work (1881) by E. R. Hanson.
Context: How near another's heart we oft may stand,
Yet all unknowing what we fain would know
Its heights of joy, its depths of bitter woe,
As, wrecked upon some desert island's strand,
They watch our white sails near and nearer grow;
Then we, who for their rescue death would dare,
Unheeding pass, and leave them to despair.

Presidential campaign (April 12, 2015 – 2016), Speech in (August 25, 2016)
Context: For all Americans. Because I believe we are stronger together. It’s a vision for the future rooted in our values and reflected in a rising generation of young people who are the most open, diverse, and connected we’ve ever seen.... Let’s keep moving forward together. Let’s stand up against prejudice and paranoia. Let’s prove once again, that America is great because is America is good.

page 198
Your Job-Hunt Ltd – Advice from an Award-Winning Asian Headhunter (2003), Successful Recruitment in a Week (2012) https://books.google.ae/books?idp24GkAsgjGEC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIGjAA#vonepage&qnigel%20cumberland&ffalse, Managing Teams in a Week (2013) https://books.google.ae/books?idqZjO9_ov74EC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIIDAB#vonepage&qnigel%20cumberland&ffalse, Secrets of Success at Work – 50 techniques to excel (2014) https://books.google.ae/books?id4S7vAgAAQBAJ&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIJjAC#vonepage&qnigel%20cumberland&ffalse
Context: Diversity is a very popular business topic today while the negative side of diversity, discrimination, remains a touchy and sensitive topic. Even in organisations which follow the letter of the law in terms of not discriminating against any individuals, it is common for people to show prejudice and bias... Have the courage to stand out from your colleagues by being very open to and comfortable with all kinds of diversity amongst your colleagues and stakeholders. When you sense someone is being ignored or marginalized spend time with them and bring them into discussions encouraging them to speak up as needed.

How to Understand Politics: What the Humanities Can Say to Science (2007)
Context: People want to stand for something, which means opposing those who stand for something else. In the course of opposing they will often resort to insults and name-calling, which are normal in politics though never in your interest. The demand for more civility in politics today should be directed toward improving the quality of our insults, seeking civility in wit rather than blandness.

1950s, Give Us the Ballot (1957)
Context: This is no day for the rabble-rouser, whether he be Negro or white. We must realize that we are grappling with the most weighty social problem of this nation, and in grappling with such a complex problem there is no place for misguided emotionalism. We must work passionately and unrelentingly for the goal of freedom, but we must be sure that our hands are clean in the struggle. We must never struggle with falsehood, hate, or malice. We must never become bitter. I know how we feel sometime. There is the danger that those of us who have been forced so long to stand amid the tragic midnight of oppression—those of us who have been trampled over, those of us who have been kicked about—there is the danger that we will become bitter. But if we will become bitter and indulge in hate campaigns, the new order which is emerging will be nothing but a duplication of the old order.

Source: The Obstacle Race (1979), Chapter V: Dimension (p. 105)
Context: Great art, for those who insist upon this rather philistine concept (as if un-great art were unworthy of even their most casual and ill-informed attention), makes us stand back and admire. It rushes upon us pell-mell like the work of Rubens or Tintoretto or Delacroix, or towers above us. There is of course another aesthetic: the art of a Vermeer or a Braque seeks not to amaze and appal but to invite the observer to come closer, to close with the painting, peer into it, become intimate with it. Such art reinforces human dignity.

A Declaration of the Independence of Cyberspace (1996)
Context: You claim there are problems among us that you need to solve. You use this claim as an excuse to invade our precincts. Many of these problems don't exist. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We are forming our own Social Contract. This governance will arise according to the conditions of our world, not yours. Our world is different.
Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.
We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.
We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

The Evolution of Modern Capitalism: A Study of Machine Production (1906), Ch. XVII Civilisation and Industrial Development
Context: We now stand face to face with the main objection so often raised against all endeavours to remedy industrial and social diseases by the expansion of public control.... The strife, danger, and waste of industrial competition are necessary conditions to industrial vitality.<!--section 11, p. 417

Act IV, scene 1, as translated by Getrude Hall
Cyrano de Bergerac (1897)
Context: Valvert: Villain, clod-poll, flat-foot, refuse of the earth!
Cyrano: [taking off his hat and bowing as if the Vicomte had been introducing himself] Ah? … And mine, Cyrano-Savinien-Hercule of Bergerac!
Valvert: [exasperated] Buffoon!
Cyrano: [giving a sudden cry, as if seized with a cramp] Aï! …
Valvert: [who had started toward the back, turning] What is he saying now?
Cyrano: [screwing his face as if in pain] It must have leave to stir … it has a cramp! It is bad for it to be kept still so long!
Valvert: What is the matter?
Cyrano: My rapier prickles like a foot asleep!
Valvert: [drawing] So be it!
Cyrano: I shall give you a charming little hurt!
Valvert: [contemptous] Poet!
Cyrano: Yes, a poet, … and, to such an extent, that while we fence, I will, hop!, extempore, compose you a ballade!
Valvert: A ballade?
Cyrano: I fear you do not know what that is.
Valvert: But …
Cyrano: [as if saying a lesson] The ballade is composed of three stanzas of eight lines each …
Valvert: [stamps with his feet] Oh!
Cyrano: [continuing] And an envoi of four.
Valvert: You …
Cyrano: I will with the same breath fight you and compose one. And, at the last line, I will hit you. Valvert: Indeed you will not!
Cyrano: No? … [Declaiming]
Ballade of the duel which in Burgundy house
Monsieur de Bergerac fought with a jackanape …
Valvert: And what is that, if you please?
Cyrano: That is the title.
[ … ]
Cyrano: [closing his eyes a second] Wait. I am settling upon the rhymes. There. I have them. [in declaiming, he suits the action to the word]
Of my broad felt made lighter,
I cast my mantle broad,
And stand, poet and fighter,
To do and to record.
I bow, I draw my sword …
En garde! With steel and wit
I play you at first abord …
At the last line, I hit! [They begin fencing] You should have been politer;
Where had you best be gored?
The left side or the right — ah?
Or next your azure cord?
Or where the spleen is stored?
Or in the stomach pit?
Come we to quick accord …
At the last line, I hit! You falter, you turn whiter?
You do so to afford
Your foe a rhyme in "iter"? …
You thrust at me — I ward —
And balance is restored.
Laridon! Look to your spit! …
No, you shall not be floored
Before my cue to hit! [He announces solemnly] Envoi Prince, call upon the Lord! …
I skirmish … feint a bit …
I lunge! … I keep my word!
[The Vicomte staggers, Cyrano bows. ]
At the last line, I hit!

Writing and Being (1991)
Context: I have said that nothing factual that I write or say will be as truthful as my fiction. The life, the opinions, are not the work, for it is in the tension between standing apart and being involved that the imagination transforms both. Let me give some minimal account of myself. I am what I suppose would be called a natural writer. I did not make any decision to become one. I did not, at the beginning, expect to earn a living by being read. I wrote as a child out of the joy of apprehending life through my senses — the look and scent and feel of things; and soon out of the emotions that puzzled me or raged within me and which took form, found some enlightenment, solace and delight, shaped in the written word.

The Nature, Importance and Liberties of Belief (1873)
Context: Now, evidence to a man is that which convinces his mind. It varies with different men. An argument to a man who cannot reason is no evidence. Facts are no evidence to a man who cannot perceive them. A sentimental appeal is evidence to a man whose very nature moves by emotion, though it may not be to his neighbor.
So then, when men come to the investigation of truth, they are responsible, first, for research, for honesty therein, for being diligent, and for attempting to cleanse their minds from all bias of selfishness and pride. They are responsible for sincerity and faithfulness in the investigation of truth. And when they go beyond that to the use of their faculties, the combination of those faculties will determine very largely, not, perhaps, the generic nature of truth, but specific developments of it. And as long as the world stands there will be men who will hold that God is a God of infinite love and sympathy and. goodness with a residunm of justice; and there will be men who will believe that God is a God of justice with a residunm of love and sympathy and goodness; and each will follow the law of his own mind. As a magnet, drawn through a vessel containing sand and particles of iron, attracts the particles of iron but does not attract the sand; so the faculties of a man's mind appropriate certain facts and reject others. What is evidence to a man will depend upon those of his faculties whk at work upon the things which are presented as evidence.

The Twilight Zone, "Death's-Head Revisited" (1961).
The Twilight Zone
Context: There is an answer to the doctor's question. All the Dachaus must remain standing. The Dachaus, the Belsens, the Buchenwald, the Auschwitzes – all of them. They must remain standing because they are a monument to a moment in time when some men decided to turn the Earth into a graveyard. Into it they shoveled all of their reason, their logic, their knowledge, but worst of all, their conscience. And the moment we forget this, the moment we cease to be haunted by its remembrance, then we become the gravediggers. Something to dwell on and to remember, not only in the Twilight Zone but wherever men walk God's Earth.

V. E. Day proclamation (8 May 1945) http://www.jah-rastafari.com/selassie-words/show-jah-word.asp?word_id=declar_ve.
Context: May it be taken as Divine significance, that, as We mark the passing of the Nazi Reich, in America at San Francisco, delegates from all United Nations, among whose number Ethiopia stands, are now met together for their long-planned conference to lay foundations for an international pact to banish war and to maintain World Peace. Our Churches pray for the successful triumph of this conference. Without success in this, the Victory, We celebrate today, the suffering that We have all endured will be of no avail.
To win the War, to overcome the enemy upon the fields cannot alone ensure the Victory in Peace. The cause of War must be removed. Each Nation's rights must be secure from violation. Above all, from the human mind must be erased all thoughts of War as a solution. Then and then only will War cease.

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.

Vol. XIV: Great Musicians, http://www.gutenberg.org/etext/20318 Chapter 8: "Ludwig van Beethoven," pp. 228-230:
Little Journeys to the Homes of the Great (1916)
Context: There have always existed three ways of keeping the people loving and loyal. One is to leave them alone, to trust them and not to interfere. This plan, however, has very seldom been practised, because the politicians regard the public as a cow to be milked, and something must be done to make it stand quiet.
So they try Plan Number Two, which consists in hypnotizing the public by means of shows, festivals, parades, prizes and many paid speeches, sermons and editorials, wherein and whereby the public is told how much is being done for it, and how fortunate it is in being protected and wisely cared for by its divinely appointed guardians. Then the band strikes up, the flags are waved, three passes are made, one to the right and two to the left; and we, being completely under the hypnosis, hurrah ourselves hoarse.
Plan Number Three is a very ancient one and is always held back to be used in case Number Two fails. It is for the benefit of the people who do not pass readily under hypnotic control. If there are too many of these, they have been known to pluck up courage and answer back to the speeches, sermons and editorials. Sometimes they refuse to hurrah when the bass-drum plays, in which case they have occasionally been arrested for contumacy and contravention by stocky men, in wide-awake hats, who lead the strenuous life. This Plan Number Three provides for an armed force that shall overawe, if necessary, all who are not hypnotized. The army is used for two purposes — to coerce disturbers at home, and to get up a war at a distance, and thus distract attention from the troubles near at hand. Napoleon used to say that the only sure cure for internal dissension was a foreign war: this would draw the disturbers away, on the plea of patriotism, so they would win enough outside loot to satisfy them, or else they would all get killed, it really didn't matter much; and as for loot, if it was taken from foreigners, there was no sin.
A careful analyst might here say that Plan Number Three is only a variation of Plan Number Two — the end being gained by hypnotic effects in either event, for the army is conscripted from the people to use against the people, just as you turn steam from a boiler into the fire-box to increase the draft....

Letter to Nicolas Gouin Dufief, Philadelphia bookseller (1814) who had been prosecuted for selling the book Sur la Création du Monde, un Systême d'Organisation Primitive by M. de Becourt, which Jefferson himself had purchased.
1810s
Context: I am really mortified to be told that, in the United States of America, a fact like this can become a subject of inquiry, and of criminal inquiry too, as an offence against religion; that a question about the sale of a book can be carried before the civil magistrate. Is this then our freedom of religion? and are we to have a censor whose imprimatur shall say what books may be sold, and what we may buy? And who is thus to dogmatize religious opinions for our citizens? Whose foot is to be the measure to which ours are all to be cut or stretched? Is a priest to be our inquisitor, or shall a layman, simple as ourselves, set up his reason as the rule for what we are to read, and what we must believe? It is an insult to our citizens to question whether they are rational beings or not, and blasphemy against religion to suppose it cannot stand the test of truth and reason.

Source: Obedience to Authority : An Experimental View (1974), p. 121
Context: When an individual wishes to stand in opposition to authority, he does best to find support for his position from others in his group. The mutual support provided by men for each other is the strongest bulwark we have against the excesses of authority. (Not that the group is always on the right side of the issue. Lynch mobs and groups of predatory hoodlums remind us that groups may be vicious in the influence they exert.)

A.S.

Source: Why We Fail as Christians (1919), p. 71
Context: The poor did not hear such doctrines gladly and they were not at all disposed to follow the teaching of Tolstoy.... such teaching was no more acceptable to the peasants than some of Tolstoy's other views were to his wife and to the Government.... The more enlightened of their leaders looked upon him as a reactionary, standing in the way of the people's progress.

"The voice of the lonely crowd" (2002)
Context: My apostasy, at the age of nine, was vehement. Clearly, I didn't want the shared words, the shared identity. I forswore chapel; those Bibles were scribbled on and otherwise desecrated, and two or three of them were taken into the back garden and quietly torched.
Later — we were now in Cambridge — I gave a school speech in which I rejected all belief as an affront to common sense. I was an atheist, and I was 12: it seemed open-and-shut. I had not pondered Kant's rather lenient remark about the crooked timber of humanity, out of which nothing straight is ever built. Nor was I aware that the soul had legitimate needs.
Much more recently I reclassified myself as an agnostic. Atheism, it turns out, is not quite rational either. The sketchiest acquaintance with cosmology will tell you that the universe is not, or is not yet, decipherable by human beings. It will also tell you that the universe is far more bizarre, prodigious and chillingly grand than any doctrine, and that spiritual needs can be met by its contemplation. Belief is otiose; reality is sufficiently awesome as it stands.

Progress In Religion (2000)
Context: My personal theology is described in the Gifford lectures that I gave at Aberdeen in Scotland in 1985, published under the title, Infinite In All Directions. Here is a brief summary of my thinking. The universe shows evidence of the operations of mind on three levels. The first level is elementary physical processes, as we see them when we study atoms in the laboratory. The second level is our direct human experience of our own consciousness. The third level is the universe as a whole. Atoms in the laboratory are weird stuff, behaving like active agents rather than inert substances. They make unpredictable choices between alternative possibilities according to the laws of quantum mechanics. It appears that mind, as manifested by the capacity to make choices, is to some extent inherent in every atom. The universe as a whole is also weird, with laws of nature that make it hospitable to the growth of mind. I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond the scale of our comprehension. God may be either a world-soul or a collection of world-souls. So I am thinking that atoms and humans and God may have minds that differ in degree but not in kind. We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God. Atoms are small pieces of our mental apparatus, and we are small pieces of God's mental apparatus. Our minds may receive inputs equally from atoms and from God. This view of our place in the cosmos may not be true, but it is compatible with the active nature of atoms as revealed in the experiments of modern physics. I don't say that this personal theology is supported or proved by scientific evidence. I only say that it is consistent with scientific evidence.

Introduction<!-- p. 1-2 -->
Space—Time—Matter (1952)
Context: The Greeks made Space the subject-matter of a science of supreme simplicity and certainty. and certainty Out of it grew, in the mind of classical antiquity, the idea of pure science. Geometry became one of the most powerful expressions of that sovereignty of the intellect that inspired the thought of those times. At a later epoch, when the intellectual despotism of the Church... had crumbled, and a wave of scepticism threatened to sweep away all that had seemed most fixed, those who believed in Truth clung to Geometry as to a rock, and it was the highest ideal of every scientist to carry on his science "more geometrico". Matter... could be measured as a quantity and... its characteristic expression as a substance was the Law of Conservation of Matter... This, which has hitherto represented our knowledge of space and matter, and which was in many quarters claimed by philosophers as a priori knowledge, absolutely general and necessary, stands to-day a tottering structure.

The Trend of International Affairs Since the War (1931)
Context: If we are frank with ourselves, we shall admit that we are engaged on a deliberate and sustained and concentrated effort to impose limitations upon the sovereignty and independence of the fifty or sixty local sovereign independent States which at present partition the habitable surface of the earth and divide the political allegiance of mankind.
It is just because we are really attacking the principle of local sovereignty that we keep on protesting our loyalty to it so loudly. The harder we press our attack upon the idol, the more pains we take to keep its priests and devotees in a fool’s paradise—lapped in a false sense of security which will inhibit them from taking up arms in their idol’s defense. The local national state, invested with the attributes of sovereignty — is an abomination of desolation standing in the place where it ought not. It has stood in that place now — demanding and receiving human sacrifices from its poor deluded votaries — for four or five centuries. Our political task in our generation is to cast the abomination out, to cleanse the temple and to restore the worship of the divinity to whom the temple rightfully belongs. In plain terms, we have to re-transfer the prestige and the prerogatives of sovereignty from the fifty or sixty fragments of contemporary society to the whole of contemporary society — from the local national states by which sovereignty has been usurped, with disastrous consequences, for half a millennium, to some institution embodying our society as a whole.
In the world as it is today, this institution can hardly be a universal Church. It is more likely to be something like a League of Nations. I will not prophesy. I will merely repeat that we are at present working, discreetly but with all our might, to wrest this mysterious political force called sovereignty out of the clutches of the local national states of our world. And all the time we are denying with our lips what we are doing with our hands...

1960s
Context: As a preacher... I must admit that I have gone through those moments when I was greatly disappointed with the church and what it has done in this period of social change. We must face the fact that in America, the church is still the most segregated major institution in America. At 11:00 on Sunday morning when we stand and sing and Christ has no east or west, we stand at the most segregated hour in this nation. This is tragic. Nobody of honesty can overlook this. Now, I'm sure that if the church had taken a stronger stand all along, we wouldn't have many of the problems that we have. The first way that the church can repent, the first way that it can move out into the arena of social reform is to remove the yoke of segregation from its own body. Now, I'm not saying that society must sit down and wait on a spiritual and moribund church as we've so often seen. I think it should have started in the church, but since it didn't start in the church, our society needed to move on. The church, itself, will stand under the judgement of God. Now that the mistake of the past has been made, I think that the opportunity of the future is to really go out and to transform American society, and where else is there a better place than in the institution that should serve as the moral guardian of the community. The institution that should preach brotherhood and make it a reality within its own body.

"Social Justice and the Emerging New Age" address at the Herman W. Read Fieldhouse, Western Michigan University (18 December 1963)

Lecture II, "Circumscription of the Topic"
1900s, The Varieties of Religious Experience (1902)
Context: Religion, therefore, as I now ask you arbitrarily to take it, shall mean for us the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine. Since the relation may be either moral, physical, or ritual, it is evident that out of religion in the sense in which we take it, theologies, philosophies, and ecclesiastical organizations may secondarily grow.

Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book II, Chapter IX, Sec. 3
Context: In felling a tree we should cut into the trunk of it to the very heart, and then leave it standing so that the sap may drain out drop by drop throughout the whole of it.... Then and not till then, the tree being drained dry and the sap no longer dripping, let it be felled and it will be in the highest state of usefulness.

Book IV, Part 2, Section 4
Immanuel Kant, Religion Within the Boundary of Pure Reason 1793 translated by James W Semple, Advocate ,Edinburgh 1838 p. 255-257
Religion within the Limits of Reason Alone (1793)
Context: Although individuals who have begun to awake to freedom of cogitation, after having long unconsciously slumbered under the yoke of a belief (e. g. Protestants), do straightway deem themselves ennobled, in proportion to their articles of belief are scanty; yet, singularly enough, they whose understandings still lie dormant, cling to a very different principle of safety. “Better Believe Too Much Than Believe Too Little,” is here the adage; for whatever is done beyond and above what is duty, cannot in any event harm, but may perchance to good. Upon this delusive dream, which would make dishonesty the very spirit and soul of religious confession, is based on the well-known argumentum a tuto, which obtains a more easy and extended currency, because religion compensates for every fault, and hence also for dishonesty in adopting it. If, says the sciolist https://en.wiktionary.org/wiki/sciolist, what I profess to believe concerning the Godhead is correct, then I have precisely hit the very truth. Should, on the other hand, the articles contain an error, still, as there is nothing in them morally improper, then have I merely assented to something superfluous and unnecessary, by all which I have no doubt molested, but certainly not incriminated myself. The peril arising out of the improbity of his profession – The Lesson of Conscience-necessarily undergone, when what is declared in the presence of God to be certain, which mankind must nevertheless know not to be so constituted as to admit of being affirmed with unconditioned certainty, are all overlooked by this dishonest maxim, And Indeed Pass With The Hypocrite For Nothing. The genuine safety-principle of true religion is contrariwise as follows. Whatever is a mean or condition of future bliss, unknown to naked reason, and promulgated singly by revelation, can strike root in my conviction, just like any other history; and so far forth as it does not militate against morality, cannot be absolutely false. Besides leaving this point totally undecided, I may unquestionably trust, that whatever of salutary there may lie in a document, will stand me in good stead, provided I do not by my moral short-coming make myself unworthy of it. In this maxim, there is a real moral safety, viz. That conscience be not violated; and more cannot be demanded from mankind. There is, moreover, an utmost danger and insecurity in that lauded stratagem of expediency, whereby we think astutely to evade any disadvantageous sequents that may spring from unbelieving nonconformity. Thus tampering with either party, we destroy our credit with both.

Introductory : The Problem
Progress and Poverty (1879)
Context: I propose in this inquiry to take nothing for granted, but to bring even accepted theories to the test of first principles, and should they not stand the test, freshly to interrogate facts in the endeavor to discover their law.
I propose to beg no question, to shrink from no conclusion, but to follow truth wherever it may lead. Upon us is the responsibility of seeking the law, for in the very heart of our civilization to-day women faint and little children moan. But what that law may prove to be is not our affair. If the conclusions that we reach run counter to our prejudices, let us not flinch; if they challenge institutions that have long been deemed wise and natural, let us not turn back.

The Devil and Daniel Webster (1937)
Context: It's a story they tell in the border country, where Massachusetts joins Vermont and New Hampshire.
Yes, Dan'l Webster's dead — or, at least, they buried him. But every time there's a thunderstorm around Marshfield, they say you can hear his rolling voice in the hollows of the sky. And they say that if you go to his grave and speak loud and clear, "Dan'l Webster — Dan'l Webster!" the ground'll begin to shiver and the trees begin to shake. And after a while you'll hear a deep voice saying, "Neighbor, how stands the Union?" Then you better answer the Union stands as she stood, rock-bottomed and copper-sheathed, one and indivisible, or he's liable to rear right out of the ground. At least, that's what I was told when I was a youngster.

Mont Saint Michel and Chartres (1904)
Context: If you are to get the full enjoyment of Chartres, you must, for the time, believe in Mary as Bernard and Adam did, and feel her presence as the architects did, in every stone they placed, and in every touch they chiseled. You must try first to rid your mind of the traditional idea that the gothic is an intentional expression of religious gloom. The necessity for light was the motive of the gothic architects. They needed light and always more light, until they sacrificed safety and common-sense in trying to get it. They converted their walls into windows, raised their vaults, diminished their piers, until their churches could no longer stand. You will see the limit at Beauvais; at Chartres we have not got so far, but even here in places where the Virgin wanted it — as above the high altar — the architect has taken all the light there was to take.

Human Nature and Social Theory (1969)
Context: One will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.

The Nature of Rationality (1993), Ch. V : Instrumental Rationality and Its Limits; Rationality's Imagination, p. 181
Context: Our principles fix what our life stands for, our aims create the light our life is bathed in, and our rationality, both individual and coordinate, defines and symbolizes the distance we have come from mere animality. It is by these means that our lives come to more than what they instrumentally yield. And by meaning more, our lives yield more.

Commencement ceremony http://piermarton.info/elie-wiesel-do-not-stand-idly-by-if-you-witness-injustice/ (Class of 2011) at Washington University in St. Louis.
Context: The greatest commandment to me in the Bible is not the Ten Commandments. (First of all, it’s too difficult to observe; second, we all pretend to observe.) My commandment is ‘Thou shall not stand idly by.’ Which means, when you witness an injustice: Don’t stand idly by. When you hear of a person or a group being persecuted: Do not stand idly by. When there is something wrong with the community around you or far away: Do not stand idly by. You must intervene. You must interfere. And that is actually the motto of human rights.

1920s, Freedom and its Obligations (1924)

1960s, Where Do We Go from Here: Chaos or Community? (1967)
Context: I say to you today that I still stand by nonviolence. And I am still convinced that it is the most potent weapon available to the Negro in his struggle for justice in this country. And the other thing is that I am concerned about a better world. I'm concerned about justice. I'm concerned about brotherhood. I'm concerned about truth. And when one is concerned about these, he can never advocate violence. For through violence you may murder a murderer but you can't murder murder. Through violence you may murder a liar but you can't establish truth. Through violence you may murder a hater, but you can't murder hate. Darkness cannot put out darkness. Only light can do that.

The Usurpation Of Language (1910)
Context: Though science makes no use for poetry, poetry is enriched by science. Poetry “takes up” the scientific vision and re-expresses its truths, but always in forms which compel us to look beyond them to the total object which is telling its own story and standing in its own rights. In this the poet and the philosopher are one. Using language as the lever, they lift thought above the levels where words perplex and retard its flight, and leave it, at last, standing face to face with the object which reveals itself.

Source: The Art of the Dance (1928), p. 54.
Context: The movement of the waves, of winds, of the earth is ever in the same lasting harmony. We do not stand on the beach and inquire of the ocean what was its movement of the past and what will be its movement of the future. We realize that the movement peculiar to its nature is eternal to its nature. The dancer of the future will be one whose body and soul have grown so harmoniously together that the natural language of that soul will have become the movement of the body.

"State Toryism and Social Reform" in Unionist Policy and Other Essays (1913). Pg 46.
Context: We stand for the State and for the unity which, whether in the form of kingdom or empire or class solidarity, the State alone can bring. Above all stands the State and in that phrase lies the essence of Toryism. Our ancestors left it to us, and not the least potent method of preserving it is to link the conception of State Toryism with the practice of Social Reform.

1880s, Speech to the 'Boys in Blue' (1880)
Context: And it did gentle the condition and elevate the heart of every worthy soldier who fought for the Union, [applause, ] and he shall be our brother forevermore. Another thing we will remember: we will remember our allies who fought with us. Soon after the great struggle began, we looked behind the army of white rebels, and saw 4,000,000 of black people condemned to toil as slaves for our enemies; and we found that the hearts of these 4,000,000 were God-inspired with the spirit of Liberty, and that they were all our friends. [Applause. ] We have seen the white men betray the flag and fight to kill the Union; but in all that long, dreary war we never saw a traitor in a black skin. [Great cheers. ] Our comrades escaping from the starvation of prison, fleeing to our lines by the light of the North star, never feared to enter the black man's cabin and ask for bread. ["Good, good," "That's so," and loud cheers. ] In all that period of suffering and danger, no Union soldier was ever betrayed by a black man or woman. [Applause. ] And now that we have made them free, so long as we live we will stand by these black allies. [Renewed applause. ] We will stand by them until the sun of liberty, fixed in the firmament of our Constitution, shall shine with equal ray upon every man, black or white, throughout the Union. [Cheers. ] Fellow-citizens, fellow-soldiers, in this there is the beneficence of eternal justice, and by it we will stand forever. [Great applause. ] A poet has said that in individual life we rise, "On stepping-stones of our dead selves to higher things," and the Republic rises on the glorious achievements of its dead and living heroes to a higher and nobler national life. [Applause. ] We must stand guard over our past as soldiers, and over our country as the common heritage of all. [Applause. ]

The Humanist interview (2012)
Context: There were never that many women stand-up comics in the past because the power to make people laugh is also a power that gets people upset. But the ones who were performing were making jokes on themselves usually and now that’s changed. So there are no rules exactly but I think if you see a whole group of people only being self-deprecating, it’s a problem.
But I have always employed humor, and I think it’s absolutely crucial that we do because, among other things, humor is the only free emotion. I mean, you can compel fear, as we know. You can compel love, actually, if somebody is isolated and dependent — it’s like the Stockholm syndrome. But you can’t compel laughter. It happens when two things come together and make a third unexpectedly. It happens when you learn something, too. I think it was Einstein who said he had to be careful when he shaved because if he thought of something suddenly, he’d laugh and cut himself.
So I think laughter is crucial. Some of the original cultures, like the Dalit and the Native American, don’t separate laughter and seriousness. There’s none of this kind of false Episcopalian solemnity.

The Liberty of Man, Woman and Child (1877)
Context: Standing in the presence of the Unknown, all have the same right to think, and all are equally interested in the great questions of origin and destiny. All I claim, all I plead for, is liberty of thought and expression. That is all. I do not pretend to tell what is absolutely true, but what I think is true. I do not pretend to tell all the truth.
I do not claim that I have floated level with the heights of thought, or that I have descended to the very depths of things. I simply claim that what ideas I have, I have a right to express; and that any man who denies that right to me is an intellectual thief and robber. That is all.

Black Boy (1945)

Orthodoxy (1884)
Context: You can remember, so can I, when the old allopathists, the bleeders and blisterers, reigned supreme. If there was anything the matter with a man they let out his blood. Called to the bedside, they took him on the point of a lancet to the edge of eternity, and then practiced all their art to bring him back. One can hardly imagine how perfect a constitution it took a few years ago to stand the assault of a doctor.

White House Correspondents' Association Dinner (2006)
Context: I stand by this man. I stand by this man because he stands for things. Not only for things, he stands on things. Things like aircraft carriers and rubble and recently flooded city squares. And that sends a strong message, that no matter what happens to America, she will always rebound — with the most powerfully staged photo ops in the world.

Hagakure (c. 1716)
Context: To hate injustice and stand on righteousness is a difficult thing. Furthermore, to think that being righteous is the best one can do and to do one's utmost to be righteous will, on the contrary, bring many mistakes. The Way is in a higher place than righteousness. This is very difficult to discover, but it is the highest wisdom. When seen from this standpoint, things like righteousness are rather shallow. If one does not understand this on his own, it cannot be known. There is a method of getting to this Way, however, even if one cannot discover it by himself. This is found in consultation with others. Even a person who has not attained this Way sees others from the side. It is like the saying from the game of go: "He who sees from the side has eight eyes." The saying, "Thought by thought we see our own mistakes," also means that the highest Way is in discussion with others.

The Pathway of Peace (1923)
Context: It is not surprising that many should be captivated by the proposal, with its delusive simplicity and adequacey, for the outlawry of war. War should be made a crime, and those who instigate it should be punished as criminals. The suggestion, however futile in itself, has at least the merit of bringing us to the core of the problem. Even among its sponsors appear at once the qualifications which reflect the old distinction, so elaborately argued by Grotius, between just and unjust wars. "The grounds of war," said he, " are as numerous as those of judicial actions. For where the power of law ceases, there war begins." He found the justifiable causes generally assigned for war to be three — defense, indemnity, and punishment. War is self-help, and the right to make war has been recognized as the corollary of independence, the permitted means by which injured nations protect their territory and maintain their rights. International law leaves aggrieved states who cannot obtain redress for their wrongs by peaceful means to exact it by force. If war is outlawed, other means of redress of injuries must be provided. Moreover, few, if any, intend to outlaw self-defense, a right still accorded to individuals under all systems of law. To meet this difficulty, the usual formula is limited to wars of aggression. But justification for war, as recently demonstrated, is ready at hand for those who desire to make war, and there is rarely a case of admitted aggression, or where on each side the cause is not believed to be just by the peoples who support the war.
There is a further difficulty that lies deeper. There is no lawgiver for independent States. There is no legislature to impose its will by majority vote, no executive to give effect even to accepted rules. The outlawry of war necessarily implies a self-imposed restraint, and free peoples, jealous of their national safety, of their freedom of opportunity, of the rights and privileges they deem essential to their well-being, will not forego the only sanction at their command in extreme exigencies. The restraints they may be willing to place upon themselves will always be subject to such conditions as will leave them able to afford self-protection by force, and in this freedom there is abundant room for strife sought to be justified by deep-seated convictions of national interests, by long-standing grievances by the apprehension of aggression to be forestalled. The outlawry of war, by appropriate rule of law making war a crime, requires the common accord needed to establish and maintain a rule of international law, the common consent to abandon war; and the suggested remedy thus implies a state of mind in which no cure is needed. As the restraint is self-imposed it will prove to be of avail only while there is a will to peace.

The Gendered Atom: Reflections on the Sexual Psychology of Science (1999)
Context: Here, at the birth of modern science, is a fundamental insight. Our knowledge of nature Out There begins with knowledge of ourselves In Here. Until we have freed our minds and emotions of the hidden presuppositions that stand between us and the world, we can never be certain we are in touch with reality.

Afterword: The Idols of the Bedchamber

Speech https://api.parliament.uk/historic-hansard/commons/1938/oct/05/policy-of-his-majestys-government#column_373 in the House of Commons (5 October 1938) against the Munich Agreement
The 1930s
Context: I do not grudge our loyal, brave people, who were ready to do their duty no matter what the cost, who never flinched under the strain of last week—I do not grudge them the natural, spontaneous outburst of joy and relief when they learned that the hard ordeal would no longer be required of them at the moment; but they should know the truth. They should know that there has been gross neglect and deficiency in our defences; they should know that we have sustained a defeat without a war, the consequences of which will travel far with us along our road; they should know that we have passed an awful milestone in our history, when the whole equilibrium of Europe has been deranged, and that the terrible words have for the time being been pronounced against the Western democracies: "Thou art weighed in the balance and found wanting." And do not suppose that this is the end. This is only the beginning of the reckoning. This is only the first sip, the first foretaste of a bitter cup which will be proffered to us year by year unless by a supreme recovery of moral health and martial vigour, we arise again and take our stand for freedom as in the olden time.

"Man, Androids and Machine" (1975), reprinted in The Shifting Realities of Philip K. Dick (1995) Lawrence Sutin, ed.
Context: These creatures are among us, although morphologically they do not differ from us; we must not posit a difference of essence, but a difference of behavior. In my science fiction I write about about them constantly. Sometimes they themselves do not know they are androids. Like Rachel Rosen, they can be pretty but somehow lack something; or, like Pris in We Can Build You, they can be absolutely born of a human womb and even design androids — the Abraham Lincoln one in that book — and themselves be without warmth; they then fall within the clinical entity "schizoid," which means lacking proper feeling. I am sure we mean the same thing here, with the emphasis on the word "thing." A human being without the proper empathy or feeling is the same as an android built so as to lack it, either by design or mistake. We mean, basically, someone who does not care about the fate which his fellow living creatures fall victim to; he stands detached, a spectator, acting out by his indifference John Donne's theorem that "No man is an island," but giving that theorem a twist: that which is a mental and a moral island is not a man.

Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 88 -->
Context: The world presents itself in two ways to me. The world as a thing I own, the world as a mystery I face. What I own is a trifle, what I face is sublime. I am careful not to waste what I own; I must learn not to miss what I face.
We manipulate what is available on the surface of the world; we must also stand in awe before the mystery of the world. We objectify Being but we also are present at Being in wonder, in radical amazement.
All we have is a sense of awe and radical amazement in the face of a mystery that staggers our ability to sense it.

Canadian Railroad Trilogy, Track 11, United Artists Watch it Here http://www.youtube.com/watch?v=NjoU1Qkeizs
The Way I Feel (1967)
Context: There was a time in this fair land when the railroad did not run
And the wild majestic mountains stood alone against the sun
Long before the white man and long before the wheel
When the green dark forest was too silent to be real...
Oh! The song of the future has been sung
All the battles have been won
On the mountain tops we stand
All the world at our command
We have opened up the soil with our teardrops and our toil

Card XII : The Hanged Man http://www.sacred-texts.com/tarot/sot/sot23.htm
The Symbolism of the Tarot (1913)
Context: And then I saw a man in terrible suffering, hung by one leg, head downward, to a high tree. And I heard the voice: —
"Look! This is a man who saw Truth. Suffering awaits the man on earth, who finds the way to eternity and to the understanding of the Endless.
"He is still a man, but he already knows much of what is inaccessible even to Gods. And the incommensurableness of the small and the great in his soul constitutes his pain and his golgotha.
"In his own soul appears the gallows on which he hangs in suffering, feeling that he is indeed inverted.
"He chose this way himself.
"For this he went over a long road from trial to trial, from initiation to initiation, through failures and falls.
"And now he has found Truth and knows himself.
"He knows that it is he who stands before an altar with magic symbols, and reaches from earth to heaven; that he also walks on a dusty road under a scorching sun to a precipice where a crocodile awaits him; that he dwells with his mate in paradise under the shadow of a blessing genius; that he is chained to a black cube under the shadow of deceit; that he stands as a victor for a moment in an illusionary chariot drawn by sphinxes; and that with a lantern in bright sunshine, he seeks for Truth in a desert.
"Now he has found Her."

Interview in Playboy (January 1965) https://web.archive.org/web/20080706183244/http://www.playboy.com/arts-entertainment/features/mlk/04.html
1960s
Context: I met Malcolm X once in Washington, but circumstances didn't enable me to talk with him for more than a minute. He is very articulate … but I totally disagree with many of his political and philosophical views — at least insofar as I understand where he now stands. I don't want to seem to sound self-righteous, or absolutist, or that I think I have the only truth, the only way. Maybe he does have some of the answer. I don't know how he feels now, but I know that I have often wished that he would talk less of violence, because violence is not going to solve our problem. And in his litany of articulating the despair of the Negro without offering any positive, creative alternative, I feel that Malcolm has done himself and our people a great disservice. Fiery, demagogic oratory in the black ghettos, urging Negroes to arm themselves and prepare to engage in violence, as he has done, can reap nothing but grief.

The Education of Henry Adams (1907)
Context: For this new creation, born since 1900, a historian asked no longer to be teacher or even friend; he asked only to be a pupil, and promised to be docile, for once, even though trodden under foot; for he could see that the new American — the child of incalculable coal-power, chemical power, electric power, and radiating energy, as well as of new forces yet undetermined — must be a sort of God compared with any former creation of nature. At the rate of progress since 1800, every American who lived into the year 2000 would know how to control unlimited power. He would think in complexities unimaginable to an earlier mind. He would deal with problems altogether beyond the range of earlier society. To him the nineteenth century would stand on the same plane with the fourth — equally childlike — and he would only wonder how both of them, knowing so little, and so weak in force, should have done so much.

1950s, Farewell address to Congress (1951)
Context: Here are centered the hopes and aspirations and faith of the entire human race. I do not stand here as advocate for any partisan cause, for the issues are fundamental and reach quite beyond the realm of partisan consideration. They must be resolved on the highest plane of national interest if our course is to prove sound and our future protected. I trust, therefore, that you will do me the justice of receiving that which I have to say as solely expressing the considered viewpoint of a fellow American.

1961, UN speech
Context: I come here today to look across this world of threats to a world of peace. In that search we cannot expect any final triumph — for new problems will always arise. We cannot expect that all nations will adopt like systems — for conformity is the jailor of freedom, and the enemy of growth. Nor can we expect to reach our goal by contrivance, by fiat or even by the wishes of all.
But however close we sometimes seem to that dark and final abyss, let no man of peace and freedom despair. For he does not stand alone. If we all can persevere, if we can in every land and office look beyond our own shores and ambitions, then surely the age will dawn in which the strong are just and the weak secure and the peace preserved.

As quoted by Rachel Makabi, 'A Race Against Time' http://www.rezapahlavi.org/details_article.php?article=34&page=5, Newsweek International, Sept 4, 2006.
Interviews, 2006

Крым не является никакой спорной территорией. Там не было никакого этнического конфликта, в отличие от конфликта между Южной Осетией и Грузией. И Россия давно признала границы сегодняшней Украины. Мы, по сути, закончили в общем и целом наши переговоры по границе. Речь идет о демаркации, но это уже технические дела.
Interview with ARD Television http://www.businessinsider.com/putin-in-2008-crimea-is-not-disputed-territory-and-is-part-of-ukraine-2015-4, Germany, in Sochi, Russia, August 29, 2008. https://web.archive.org/web/20080912164721/http://www.government.ru:80/content/governmentactivity/mainnews/archive/2008/08/29/2344019.htm
On Ukraine

On debating the reactions of her readership in “Hanya Yanagihara: ‘I wanted everything turned up a little too high’” https://www.theguardian.com/books/2015/jul/26/hanya-yanagihara-i-wanted-everything-turned-up-a-little-too-high-interview-a-little-life in The Guardian (2015 Jul 26)

Section 2.6
Workers Councils (1947)

Section 2.2
Workers Councils (1947)