Quotes about structure

page 16

Quoted in New York Post (30 June 1955)
Letters and interviews

As quoted in An economy in armor; in Korea's quiet revolution https://books.google.com/books?id=yJZKpYXh2SAC&printsec=frontcover&dq=the+two+koreas&hl=en&sa=X&ei=4QMiVa7UCsu3sAWQxoAg&ved=0CB0Q6AEwAA#v=onepage&q=the%20two%20koreas&f=false (1992), by Frank B. Gibney, New York: Walker and Company, p. 50

Source: TVA and the grass roots : a study in the sociology of formal organization, 1949, p. 13

Source: More Is Different (1972), p. 396

"How to Be a Feminist" panel https://www.youtube.com/watch?v=Jzcs4ti_bdI?t=32m12s (March 8, 2015), All About Women Festival 2015, Sydney, Australia, @32:12

I was taught that I didn't have anything, and it was my job to work hard and get something, and that's just not true.
from talks at Mills College, 1989. Published with libretto of Perfect Lives, pages 151-2, Burning Books Press

Source: Images of Organization (1986), p. 211

c. 1960
Source: 1960 - 1968, Dialogues – conversations with.., quotes, c. 1960, pp. 154-155

Philosophy of Structures (1958)

A Study in English Metrics Alfred Knopf New York 1918.

A Talk With David Fincher (1999)

Source: The Blue Book of Freedom: Ending Famine, Poverty, Democide, and War (2007), p. 64

A Marxist Case For Intersectionality (2017)

Charles Perrow (1963). "Goals and Power Structures: A Historical Case Study." In: E. Friedson, (Ed.), The Hospital in Modern Society. New York: The Free Press, p. 114
1960s

Speech regarding Civil Liberties and the War on Terrorism (November 20, 2006)

Braitenberg (1948), quoted in: Elke Maier (2012) " Spying on God http://www.mpg.de/6348834/S005_Flashback_086-087.pdf" in Max Planck Research, March 2012
Description of Braitenberg's first experience observing brain tissue under a microscope as medical student in Rome.

Direct Action (1912)

Character & Social Structure (1954).
1950s

Source: "The iron cage revisited: Institutional isomorphism and collective rationality in organizational fields," 1983, p. 148

A Journey Through Economic Time (1994)

Polish Press Agency (July 17, 2018): Polish Scientist warns against cyborgization perils https://polandinenglish.info/38094623/polish-scientist-warns-against-cyborgization-perils.

"Monastic Interlude" http://www.bopsecrets.org/rexroth/autobio/4.htm
An Autobiographical Novel (1991)

Frank Dobbin (1993), "The Social Construction of the Great Depression: Industrial Policy during the 1930s in the United States, Britain and France," in: Theory and Society 22, p. 49; As cited in: Kieran Healy (1998)

Source: 1970s, Organizational Analysis: A Sociological View, 1970, p. 50

Source: Consciousness Explained (1991), p. 253–4.

Philosophy and Real Politics (2008).
Philosophy and Real Politics (2008)

Source: Living In The Number One Country (2000), Chapter Three, Communication Today: What's New?, p. 94

Source: Epistemics and Economics. (1972), p. 150-1

Source: https://www.youtube.com/watch?v=Ifi5KkXig3s "Biblical Series IV: Adam and Eve: Self-Consciousness, Evil, and Death"

p 258-259
Abduction: Human Encounters With Aliens (1994)

Michael Halliday (1977). "Ideas about Language" Reprinted in Volume 3 of MAK Halliday's Collected Works. Edited by J.J. Webster. London: Continuum. p113.
1970s and later

Source: 1960s, Authority, Goals and Prestige in a General Hospital, 1960, p. 2

Source: Participant observer, 1994, p. 38; As cited in: Ickis (2014)

As cited in Donald Knuth (1972). "George Forsythe and the Development of Computer Science" http://www.stanford.edu/dept/ICME/docs/history/forsythe_knuth.pdf. Comms. ACM.
"Educational implications of the computer revolution," 1963

Excerpts from an address to the Commonwealth Workshop in Nadi, 29 August 2005

"On the Harmony of Theory and Practice in Mechanics" (Jan. 3, 1856)
Context: The ascertainment and illustration of truth are the objects; and structures and machines are looked upon merely as natural bodies are; namely, as furnishing experimental data for the ascertaining of principles and examples for their application.<!--p. 176

Source: Refactoring: Improving the Design of Existing Code, 1999, p. 7

Page 168.
"Anti-Copyright: Why Improvisation and Noise Run Against the Idea of Intellectual Property" (October 2008)

The Nature of Consciousness http://deoxy.org/w_nature.htm; also published as What Is Reality? (1989)
Context: If you awaken from this illusion, and you understand that black implies white, self implies other, life implies death — or shall I say, death implies life — you can conceive yourself. Not conceive, but feel yourself, not as a stranger in the world, not as someone here on sufferance, on probation, not as something that has arrived here by fluke, but you can begin to feel your own existence as absolutely fundamental. What you are basically, deep, deep down, far, far in, is simply the fabric and structure of existence itself. So, say in Hindu mythology, they say that the world is the drama of God. God is not something in Hindu mythology with a white beard that sits on a throne, that has royal perogatives. God in Indian mythology is the self, Satcitananda. Which means sat, that which is, chit, that which is consciousness; that which is ananda is bliss. In other words, what exists, reality itself is gorgeous, it is the fullness of total joy.

Translation of his defense testimony at his 1999 trial http://web.archive.org/20020203190623/www.geocities.com/kurdifi/ocelan.html.
Context: Every ideology and mode of belief can, if true, implement itself by using the resources of technology and above all those of the media without having to resort to violence. In other words, violence has become unnecessary. In fact things have got to the point where violence cannot be afforded. The rich variety of institutions and practices the democratic system offers is built on this social and scientific-technological development, and whatever problem it tackles, it offers a certain solution. It itself is the solution.
To go through the examples, the solution to religious wars is secularism. Here the standard and the implementation involve taking the approach that everyone is free to follow their religious beliefs and democratic criteria will apply to all of them. Democracy offers definite freedom of belief and this is the antidote to religious wars.
Again the same applies to the fields of thought and ideology. There is freedom of thought and conviction. It is allowed to work as one wants and implement one's beliefs as long as one does not infringe the rights of others in this respect. This also applies to political ideas and their expression in the form of parties. As long as it adheres to the democratic system and its state structure, every party can offer a solution without resorting to violence. There is no question here of either imposing a religion by force or breaking and shattering the structure of the state. Religion, thought and the parties based on them know to meet the standards of the democratic system of the state because they are based on them. If they don't know how to do this, then democracy gets the right to defend itself.
It is clear here that regardless of the social group they are based on (which might be a nation or an ethnic or religious group), beliefs, ideas and the parties through which they are expressed cannot, in the name of these beliefs and ideas, force the limits on which the state is based. There is no need for this, because it will render the problem they claim to be solving even worse. Consequently, there is no need for it, and, in any case, there are solutions within the system. These are the democratic rights of those groups. They are their freedoms of belief and thought. They are the parties. They are all types of coalitions. In the area of language and culture, the democratic solution is even more striking. This is the area where the greatest successes have been achieved. Because the intermingling of language and culture, these values that many national groups have assimilated together for centuries, do not want to separate and get weak and monotonous, but prefer to stay together to get enriched and achieve variety, strength and life. And the school and laboratory for this is democracy and its implementation with conviction.
Democracy is almost a garden of language and culture. The most developed and powerful principles of our day once again express this clearly. All European countries and North America are clear proofs of it. The attempt to suppress new religious, linguistic, cultural, intellectual and political developments during past centuries was the cause of all major wars, and resistance against suppression gave to wars which could be seen as understandable. Particularly in European countries this experience led to the development of a determined democracy in the wake of all these wars and led to the supremacy of the West. Western civilisation can, in this sense, be termed democratic civilisation. The democratic system is at least as important as scientific and technological superiority. Feeding off each other, they both became strong and achieved the status of world civilisation.

What Is Life? (1944)
Context: In physics we have dealt hitherto only with periodic crystals. To a humble physicist's mind, these are very interesting and complicated objects; they constitute one of the most fascinating and complex material structures by which inanimate nature puzzles his wits. Yet, compared with the aperiodic crystal, they are rather plain and dull. The difference in structure is of the same kind as that between an ordinary wallpaper in which the same pattern is repeated again and again in regular periodicity and a masterpiece of embroidery, say a Raphael tapestry, which shows no dull repetition, but an elaborate, coherent, meaningful design traced by the great master.

Introduction : The Libertarian Tradition
Communalism (1974)
Context: The contemporary world is being pulled apart by two contrary tendencies — one toward social death, one toward the birth of a new society. Many of the phenomena of the present crisis are ambivalent and can either mean death or birth depending on how the crisis is resolved.
The crisis of a civilization is a mass phenomenon and moves onward without benefit of ideology. The demand for freedom, community, life significance, the attack on alienation, is largely inchoate and instinctive. In the libertarian revolutionary movement these objectives were ideological, confined to books, or realized with difficulty, usually only temporarily in small experimental communities, or in individual lives and tiny social circles. It has been said of the contemporary revolutionary wave that it is a revolution without theory, anti-ideological. But the theory, the ideology, already exists in a tradition as old as capitalism itself. Furthermore, just as individuals specially gifted have been able to live free lives in the interstices of an exploitative, competitive system, so in periods when the developing capitalist system has temporarily and locally broken down due to the drag of outworn forms there have existed brief revolutionary honeymoons in which freer communal organization has prevailed. Whenever the power structure falters or fails the general tendency is to replace it with free communism. This is almost a law of revolution. In every instance so far, either the old power structure, as in the Paris Commune or the Spanish Civil War, or a new one, as in the French and Bolshevik Revolutions, has suppressed these free revolutionary societies with wholesale terror and bloodshed.

Vol. 2, p. 79; translation vol. 2, pp. 113-14.
Ideen zur Philosophie der Geschichte der Menschheit (1784-91)
Context: How transitory all human structures are, nay how oppressive the best institutions become in the course of a few generations. The plant blossoms, and fades: your fathers have died, and mouldered into dust: your temple is fallen: your tabernacle, the tables of your law, are no more: language itself, that bond of mankind, becomes antiquated: and shall a political constitution, shall a system of government or religion, that can be erected solely on these, endure for ever?

Notes Toward a Supreme Fiction (1942), It Must Be Abstract
Context: p>As a man and woman meet and love forthwith.
Perhaps there are moments of awakening,
Extreme, fortuitous, personal, in whichWe more than awaken, sit on the edge of sleep,
As on an elevation, and behold
The academies like structures in a mist.</p

Black Boy (1945)

Source: The Courage to Create (1975), Ch. 1 : The Courage to Create, p. 35
Context: Whatever sphere we may be in, there is a profound joy in the realization that we are helping to form the structure of the new world. This is creative courage, however minor or fortuitous our creations may be. We can then say, with Joyce, Welcome, O life! We go for the millionth time to forge in the smithy of our souls the uncreated conscience of the race.

De Abaitua interview (1998)
Context: I don’t know quite what I mean by my own metaphor, but I have feeling, it may bring in an even greater, faster space of fluid transmission, where no structures, as we used to understand structure, will sustain itself – we will have to come up with new notions of structure where things can change by the moment. I’m talking about physical structures, political structures, I can’t see coherent political structures in the traditional sense lasting beyond the next twenty years, I don’t think that would be possible.

Source: Markets as politics: A political-cultural approach to market institutions, 1996, p. 658
Context: Conceptions of control refer to understandings that structure perceptions of how a market works and that allow actors to interpret their world and act to control situations. A conception of control is simultaneously a worldview that allows actors to interpret the actions of others and a reflection of how the market is structured. Conceptions of control reflect market-specific agreements between actors in firms on principles of internal organization (i. e., forms of hierarchy), tactics for competition or cooperation, and the hierarchy or status ordering of firms in a given market. The state must ratify, help to create, or at the very least, not oppose a conception of control.

Highway of Eternity (1986)
Context: Perversity, she thought. Could that have been what happened to the human race — a willing perversity that set at naught all human values which had been so hardly won and structured in the light of reason for a span of more than a million years? Could the human race, quite out of hand and with no sufficient reason, have turned its back upon everything that had built humanity? Or was it, perhaps, no more than second childhood, a shifting of the burden off one's shoulders and going back to the selfishness of the child who romped and frolicked without thought of consequence or liability?

How the Self Controls Its Brain (1994)
Context: The materialist critics argue that insuperable difficulties are encountered by the hypothesis that immaterial mental events can act in any way on material structures such as neurons. Such a presumed action is alleged to be incompatible with the conservation laws of physics, in particular of the first law of thermodynamics. This objection would certainly be sustained by nineteenth century physicists, and by neuroscientists and philosophers who are still ideologically in the physics of the nineteenth century, not recognizing the revolution wrought by quantum physicists in the twentieth century.

Introduction, Beast and Man: The Roots of Human Nature (1979).
Context: Still, people have a lot of obvious and important things that other species do not–speech, rationality, culture and the rest. Comparison must deal with these. I have tried to discuss some of the most important of them, not attempting at all to deny their uniqueness, but merely to grasp how they occur in what is, after a primate species, not a brand of machine or a type of disembodied spirit. I have tried to show these capabilites as continuous with our animal nature, connected with our basic structure of motives.

What Is Reality?
Context: Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

Source: Infinite in All Directions (1988), Ch. 2 : Butterflies and Superstrings, p. 17
Context: Euclid... gave his famous definition of a point: "A point is that which has no parts, or which has no magnitude." …A point has no existence by itself. It exists only as a part of the pattern of relationships which constitute the geometry of Euclid. This is what one means when one says that a point is a mathematical abstraction. The question, What is a point? has no satisfactory answer. Euclid's definition certainly does not answer it. The right way to ask the question is: How does the concept of a point fit into the logical structure of Euclid's geometry?... It cannot be answered by a definition.

Sex, Ecology, Spirituality (1995, 2000)
Context: Global consciousness is not an objective belief that can be taught to anybody and everybody, but a subjective transformation in the interior structures that can hold belief in the first place, which itself is the product of a long line of inner consciousness development.

quote in: Diane Waldman, Carl Andre https://archive.org/stream/carlandre00wald#page/6/mode/1up. Published in 1970 by Solomon R. Guggenheim Museum in New York. p. 6
Diane Waldman explains: 'Carl Andre's cryptic definition of sculpture as "FORM = STRUCTURE = PLACE" is significant in clarifying not only his own development but many of the options open to recent contemporary work.'

Report on the Potsdam Conference (1945)
Context: Any man who sees Europe now must realize that victory in a great war is not something you win once and for all, like victory in a ball game. Victory in a great war is something that must be won and kept won. It can be lost after you have won it — if you are careless or negligent or indifferent.
Europe today is hungry. I am not talking about Germans. I am talking about the people of the countries which were overrun and devastated by the Germans, and particularly about the people of Western Europe. Many of them lack clothes and fuel and tools and shelter and raw materials. They lack the means to restore their cities and their factories.
As the winter comes on, the distress will increase. Unless we do what we can to help, we may lose next winter what we won at such terrible cost last spring. Desperate men are liable to destroy the structure of their society to find in the wreckage some substitute for hope. If we let Europe go cold and hungry, we may lose some of the foundations of order on which the hope for worldwide peace must rest.
We must help to the limits of our strength. And we will.

Source: The Life of Poetry (1949), p. 96
Context: Belief has its structures, and its symbols change. Its tradition changes. All the relationships within these forms are inter-dependent. We look at the symbols, we hope to read them, we hope for sharing and communication. Sometimes it is there at once, we find it before the words arrive, as in the gesture of John Brown, or the communication of a great actor-dancer, whose gesture and attitude will tell us before his speech adds meaning from another source. Sometimes it rises in us sleeping, evoked by the images of dream, recognized in the blood. The buried voices carry a ground music; they have indeed lived the life of our people. In times of perversity and stress and sundering, it may be a life inverted, the poet who leaps from the ship into the sea; on the level of open belief, it will be the life of the tribe. In subjugated peoples, the poet emerges as prophet.

Source: The Heart of Change, (2002), p. x: Preface
Context: Leading Change describes the eight steps people follow to produce new ways of operating. In The Heart of Change, we dig into the core problem people face in all of these steps, and how to successfully deal with that problem. Our main finding, put simply, is that the central issue is never strategy, structure, culture, or systems. All those elements, and others, are important. But the core of the matter is always about changing the behavior of people, and behavior change happens in highly successful situations mostly by speaking to people's feelings.

Source: The Sand Pebbles (1962), Ch. 5; speech of Lt. Collins, the commander of the San Pablo to his crew at the start of summer cruising on the Yangtze River
Context: "Tomorrow we begin our summer cruising to show the flag on Tungting lake and the Hunan rivers," he said. "At home in America, when today reaches them, it will be Flag Day. They will gather to do honor and hear speeches. For us who wear the uniform, every day is Flag Day. We pay our honor in act and feeling and we have little need of words. But on this one day it will not hurt us to grasp briefly in words the meaning of our flag. That is what I want to talk about this morning.
"Our flag is the symbol of America. I want you to grasp what America really is," Lt. Collins said, nodding for emphasis. "It is more than marks on a map. It is more than buildings and land. America is a living structure of human lives, of all the American lives that ever were and ever will be. We in San Pablo are collectively only a tiny, momentary bit of that structure. How can we, standing here, grasp the whole of America?" He made a grasping motion. "Think now of a great cable," he said, and made a circle with his arms. "The cable has no natural limiting length. It can be spun out forever. We can unlay it into ropes, and the ropes, into strands, and the strands into yarns, and none of them have any natural ending. But now let us pull a yarn apart into single fibers —" he made plucking motions with his fingers " — and each man of us can find himself. Each fiber is a tiny, flat, yellowish thing, a foot or a yard long by nature. One American life from birth to death is like a single fiber. Each one is spun into the yarn of a family and the strand of a home town and the rope of a home state. The states are spun into the great, unending, unbreakable cable that is America."
His voice deepened on the last words. He paused, to let them think about it....
"No man, not even President Coolidge, can experience the whole of America directly," Lt. Collins resumed. "We can only feel it when the strain comes on, the terrible strain of hauling our history into a stormy future. Then the cable springs taut and vibrant. It thins and groans as the water squeezes out and all the fibers press each to each in iron hardness. Even then, we know only the fibers that press against us. But there is another way to know America."
He paused for a deep breath. The ranks were very quiet.
"We can know America through our flag which is its symbol," he said quietly. "In our flag the barriers of time and space vanish. All America that ever was and ever will be lives every moment in our flag. Wherever in the world two or three of us stand together under our flag, all America is there. When we stand proudly and salute our flag, that is what we know wordlessly in the passing moment....
"Understand that our flag is not the cloth but the pattern of form and color manifested in the cloth," Lt. Collins was saying. "It could have been any pattern once, but our fathers chose that one. History has made it sacred. The honor paid it in uncounted acts of individual reverence has made it live. Every morning in American schoolrooms children present their hearts to our flag. Every morning and evening we render it our military salutes. And so the pattern lives and it can manifest itself in any number of bits of perishable cloth, but the pattern is indestructible."

Source: High-Rise (1975), Ch. 3
Context: The more arid and effectless life became in the high-rise, the greater the possibilities it offered. By its very efficiency, the high-rise took over the task of maintaining the social structure that supported them all. For the first time it removed the need to repress every kind of anti-social behaviour, and left them free to explore any deviant or wayward impulses. It was precisely in these areas that the most important and most interesting aspect of their lives would take place. Secure within the shell of the high-rise, like passengers on board an automatically piloted airliner, they were free to behave in any way they wished, explore the darkest corners they could find. In many ways, the high-rise was a model of all that technology had done to make possible the expression of a truly 'free' psychopathology.

An Old Man's Thoughts on Many Things, Of Education I
Context: If we want a subject that is nearer, I think botany is the best. I do not mean classification of plants. I mean their structure, growth, propagation, parts, and uses.... I know no other thing which presents the same facilities in the way of material, and the opportunities of seeing and handling it. I have heard that a great botanist, who lived in our time, used to teach some village children to gather and examine plants.

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.

Prologue
Anarchism : A History of Libertarian Ideas and Movements (1962)
Context: It is the general idea put forward by Proudhon in 1840 that unites him with the later anarchists, with Bakunin and Kropotkin, and also with certain earlier and later thinkers, such as Godwin, Stirner, and Tolstoy, who evolved anti-governmental systems without accepting the name of anarchy; and it is in this sense that I shall treat anarchism, despite its many variations: as a system of social thought, aiming at fundamental changes in the structure of society and particularly — for this is the common element uniting all its forms — at the replacement of the authoritarian state by some form of non-governmental cooperation between free individuals.

Source: Ashtanga Yoga Primer, 1981, p.11

The Principles of Success in Literature (1865)
Context: Men who are never flagrantly dishonest are at times unveracious in small matters, colouring or suppressing facts with a conscious purpose; and writers who never stole an idea nor pretended to honours for which they had not striven, may be found lapsing into small insincerities, speaking a language which is not theirs, uttering opinions which they expect to gain applause rather than the opinions really believed by them. But if few men are perfectly and persistently sincere, Sincerity is nevertheless the only enduring strength.
The principle is universal, stretching from the highest purposes of Literature down to its smallest details. It underlies the labour of the philosopher, the investigator, the moralist, the poet, the novelist, the critic, the historian, and the compiler. It is visible in the publication of opinions, in the structure of sentences, and in the fidelity of citations.

Dune Genesis (1980)
Context: No matter how finely you subdivide time and space, each tiny division contains infinity.
But this could imply that you can cut across linear time, open it like a ripe fruit, and see consequential connections. You could be prescient, predict accurately. Predestination and paradox once more.
The flaw must lie in our methods of description, in languages, in social networks of meaning, in moral structures, and in philosophies and religions — all of which convey implicit limits where no limits exist. Paul Muad'Dib, after all, says this time after time throughout Dune.

Source: The Greening of America (1970), Chapter I : The Coming American Revolution, p. 4
Context: There is a revolution coming. It will not be like revolutions of the past. It will originate with the individual and with culture, and it will change the political structure only as its final act. It will not require violence to succeed, and it cannot be successfully resisted by violence. It is now spreading with amazing rapidity, and already our laws, institutions and social structure are changing in consequence. It promises a higher reason, a more human community, and a new and liberated individual. Its ultimate creation will be a new and enduring wholeness and beauty — a renewed relationship of man to himself, to other men, to society, to nature, and to the land.
This is the revolution of the new generation.

Silence is a Commons (1982)
Context: Machines which ape people are tending to encroach on every aspect of people's lives, and that such machines force people to behave like machines. The new electronic devices do indeed have the power to force people to "communicate" with them and with each other on the terms of the machine. Whatever structurally does not fit the logic of machines is effectively filtered from a culture dominated by their use.
The machine-like behaviour of people chained to electronics constitutes a degradation of their well-being and of their dignity which, for most people in the long run, becomes intolerable. Observations of the sickening effect of programmed environments show that people in them become indolent, impotent, narcissistic and apolitical. The political process breaks down, because people cease to be able to govern themselves; they demand to be managed.

From his "Autobiographische Skizze" (18 April 1955), original German version here http://philoscience.unibe.ch/documents/kursarchiv/WS99/Skizze.pdf. Translation from Subtle is the Lord: The Science and the Life of Albert Einstein by Abraham Pais (1982), p. 131 http://books.google.com/books?id=U2mO4nUunuwC&lpg=PP1&pg=PA131#v=onepage&q&f=false. Pais notes that when he said "during that year", he was referring to some time between October 1895 and early fall 1896.
Variant: "Innovation is not the product of logical thought, even though the final product is tied to a logical structure."
Original German version: Während dieses Jahres in Aarau kam mir die Frage: Wenn man einer Lichtwelle mit Lichtgeschwindigkeit nachläuft, so würde man ein zeitunabhängiges Wellenfeld vor sich haben. So etwas scheint es aber doch nicht zu geben! Dies war das erste kindliche Gedanken-Experiment, das mit der speziellen Relativitätstheorie zu tun hat. Das Erfinden ist kein Werk des logischen Denkens, wenn auch das Endprodukt an die logische Gestalt gebunden ist. ("Autobiographische Skizze", p. 10)
1950s
Context: During that year in Aarau the question came to me: If one runs after a light wave with [a velocity equal to the] light velocity, then one would encounter a time-independent wavefield. However, something like that does not seem to exist! This was the first juvenile thought experiment which has to do with the special theory of relativity. Invention is not the product of logical thought, even though the final product is tied to a logical structure.

The Psychedelic Experience (1995)
Context: A psychedelic experience is a journey to new realms of consciousness. The scope and content of the experience is limitless, but its characteristic features are the transcendence of verbal concepts, of space-time dimensions, and of the ego or identity. Such experiences of enlarged consciousness can occur in a variety of ways: sensory deprivation, yoga exercises, disciplined meditation, religious or aesthetic ecstasies, or spontaneously. Most recently they have become available to anyone through the ingestion of psychedelic drugs such as LSD, psilocybin, mescaline, DMT, etc. Of course, the drug does not produce the transcendent experience. It merely acts as a chemical key — it opens the mind, frees the nervous system of its ordinary patterns and structures.

Quotes 1990s, 1990-1994
Context: Of course it's extremely easy to say, the heck with it. I'm just going to adapt myself to the structures of power and authority and do the best I can within them. Sure, you can do that. But that's not acting like a decent person. You can walk down the street and be hungry. You see a kid eating an ice cream cone and you notice there's no cop around and you can take the ice cream cone from him because you're bigger and walk away. You can do that. Probably there are people who do. We call them "pathological." On the other hand, if they do it within existing social structures we call them "normal." But it's just as pathological. It's just the pathology of the general society.

Interview with Michael Albert, January 1993 http://www.zmag.org/chomsky/interviews/9301-albchomsky-2.html.

Niven's Laws

Source: Disturbing the Peace (1986), Ch. 1 : Growing Up "Outside", p. 13
Context: The most important thing is that man should be the measure of all structures, including economic structures, and not that man be made to measure for those structures. The most important thing is not to lose sight of personal relationships — i. e., the relationships between man and his co-workers, between subordinates and their superiors, between man and his work, between this work and its consequences.

David Bomberg "The Bomberg Papers", ed. Patrick Swift, X: A Quarterly Review, Vol 1, No 3, June 1960
Context: Speaking generally Art endevours to reveal what is true and needs to be free. All things said regarding Art are subject to contradiction. An artist whose integrity sustains his strength to make no compromise with expediency is never degraded. His life work will resemble the integrating character of the primaries in the Spectrum. At the beginning, of the middle period, and at the end… I approach drawing solely for structure. I am perhaps the most unpopular artist in England – and only because I am draughtsman first and painter second. Drawing demands a theory of approach, until good drawing becomes habit – it denies all rules. It requires high discipline… Drawing demands freedom, freedom demands liberty to expand in space – this is progress. By the extension of democracy – good draughtsmanship is – Democracy’s visual sign. To draw with integrity replaces bad habits with good, youth preserved from corruption. The hand works at high tension and organises as it simplifies, reducing to barest essentials, stripping all irrelevant matter obstructing the rapidly forming organisation which reveals the design. This is drawing.

Source: Refactoring: Improving the Design of Existing Code, 1999, p. 33-43 as cited in: Militiadis Lytras, Patricia Ordóñez de Pablos, Ernesto Damiani (2011) Semantic Web Personalization and Context Awareness. p. 111

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.2, p. 132
Context: Our reverence for the nobility of manhood will not be lessened by the knowledge, that Man, is in substance and in structure, one with the brutes; for, he alone possesses the marvellous endowment of intelligible and rational speech, whereby, in the secular period of his existence, he has slowly accumulated and organized the experience which is almost wholly lost with the cessation of every individual life in other animals; so that now he stands raised upon it as on a mountain top, far above the level of his humble fellows, and transfigured from his grosser nature by reflecting, here and there, a ray from the infinite source of truth.

Pedro Henríquez Ureña, p. 777
Essays and reviews, Cultural Amnesia: Notes in the Margin of My Time (2007)
Context: There is a consoling mythology, constantly being added to, which would have us believe that genius operates beyond donkey work. Thus we are told reassuringly that Einstein was no better at arithmetic than we are; that Mozart gaily broke the rules of composition while jotting down a stream of black dots without even looking; and that Shakespeare didn't care about grammar. Superficially, there are facts to lend substance to these illusions. But illusions they remain. There is always some autistic child in India who can speak in prime numbers, but that doesn't mean Einstein couldn't add up; Mozart would not have been able to break the rules in an interesting way unless he was able to keep them if required; and Shakespeare, far from being careless about grammar, could depart from it in any direction only because he had first mastered it as a structure.

The Saviors of God (1923)
Context: I do not care what face other ages and other people have given to the enormous, faceless essence. They have crammed it with human virtues, with rewards and punishments, with certain ties. They have given a face to their hopes and fears, they have submitted their anarchy to a rhythm, they have found a higher justification by which to live and labor. They have fulfilled their duty.
But today we have gone beyond these needs; we have shattered this particular mask of the Abyss; our God no longer fits under the old features.
Our hearts have overbrimmed with new agonies, with new luster and silence. The mystery has grown savage, and God has grown greater. The dark powers ascend, for they have also grown greater, and the entire human island quakes.
Let us stoop down to our hearts and confront the Abyss valiantly. Let us try to mold once more, with our flesh and blood, the new, contemporary face of God.
For our God is not an abstract thought, a logical necessity, a high and harmonious structure made of deductions and speculations.
He is not an immaculate, neutral, odorless, distilled product of our brains, neither male nor female.
He is both man and woman, mortal and immortal, dung and spirit. He gives birth, fecundates, slaughters — death and eros in one — and then he begets and slays once more, dancing spaciously beyond the boundaries of a logic which cannot contain the antinomies.

OSCON 2002
Context: Now, here's the thing you've got to remember. You've got to see this. This is the point. (And Jack Valenti misses this.) Here's the point: Never has it been more controlled ever. Take the addition, the changes, the copyrights turn, take the changes to copyrights scope, put it against the background of an extraordinarily concentrated structure of media, and you produce the fact that never in our history have fewer people controlled more of the evolution of our culture. Never.

On his motivations to write Lord of the Flies, from his essay "Fable", p. 85
The Hot Gates (1965)
Context: The overall intention may be stated simply enough. Before the Second World War I believed in the perfectibility of social man; that a correct structure of society would produce goodwill; and that therefore you could remove all social ills by a reorganisation of society..... but after the war I did not because I was unable to. I had discovered what one man could do to another... I must say that anyone who moved through those years without understanding that man produces evil as a bee produces honey, must have been blind or wrong in the head... I am thinking of the vileness beyond all words that went on, year after year, in the totalitarian states. It is bad enough to say that so many Jews were exterminated in this way and that, so many people liquidated — lovely, elegant word — but there were things done during that period from which I still have to avert my mind less I should be physically sick. They were not done by the headhunters of New Guinea or by some primitive tribe in the Amazon. They were done, skillfully, coldly, by educated men, doctors, lawyers, by men with a tradition of civilization behind them, to beings of their own kind.
My own conviction grew that what had happened was that men were putting the cart before the horse. They were looking at the system rather than the people. It seemed to me that man’s capacity for greed, his innate cruelty and selfishness, was being hidden behind a kind of pair of political pants. I believed then, that man was sick — not exceptional man, but average man. I believed that the condition of man was to be a morally diseased creation and that the best job I could do at the time was to trace the connection between his diseased nature and the international mess he gets himself into. To many of you, this will seem trite, obvious, and familiar in theological terms. Man is a fallen being. He is gripped by original sin. His nature is sinful and his state is perilous. I accept the theology and admit the triteness; but what is trite is true; and a truism can become more than a truism when it is a belief passionately held....
I can say in America what I should not like to say at home; which is that I condemn and detest my country's faults precisely because I am so proud of her many virtues. One of our faults is to believe that evil is somewhere else and inherent in another nation. My book was to say you think that now the war is over and an evil thing destroyed, you are safe because you are naturally kind and decent. But I know why the thing rose in Germany. I know it could it could happen in any country. It could happen here.

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect <!-- p. 85 -->
Context: Between the various types of rules which we shall give there will therefore be at once continuity of function and difference of structure. This renders arbitrary any attempt to cut mental reality up into stages. The matter is further complicated by the "Law of conscious realization" and the resulting time-lag. The appearance of a new type of rule on the practical plane does not necessarily mean that this rule will come into the subject's consciousness, for each mental operation has to be relearned on the different planes of action and of thought.

1960s, Discerning the Signs of History (1964)
Context: There are some things that are as basic and as structural in history, and if we don’t know these things, we are in danger of destroying ourselves and our world. Discerning the signs of history, will tell us first that evil carries the seed of its own destruction. That is just as true as the rising and setting of the sun.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 78

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 411-412
Context: The competition of races and species, observes Mr. Darwin, is always most severe between those which are most closely allied and which fill nearly the same place in the economy of nature. Hence, when the conditions of existence are modified, the original stock runs great risk of being superseded by some one of its modified offshoots. The new race or species may not be absolutely superior in the sum of its powers and endowment to the parent stock, and may even be more simple in structure and of a lower grade of intelligence, as well as of organisation, provided, on the whole, it happens to have some slight advantage over its rivals. Progression, therefore, is not a necessary accompaniment of variation and natural selection, though, when a higher organisation happens to be coincident with superior fitness to new conditions, the new species will have greater power and a greater chance of permanently maintaining and extending its ground.

Source: Hyperspace (1995), Ch.15 Conclusion<!--p.328-->
Context: Mathematics... is the set of all possible self-consistent structures, and there are vastly more logical structures than physical principles.

Archimedes or the Future of Physics (1927)
Context: The question of the reversibility of natural processes provides the key to a great intellectual struggle which is now behind the complexities of philosophic and scientific thought. The issue can be formulated thus: Is there a real temporal process in nature? Is the passage of irreversible time a necessary element in any view of the structure of nature? Or, alternatively, is the subjective experience of time a mere illusion of the mind which cannot be given objective expression? These are not metaphysical questions that can still be neglected with impunity. For just as Einstein made his advance by analysing conceptions such as simultaneity, which had been thought to be adequately understood for the purposes of experimental science, so the next development of physical theory will probably be made by carrying on the analysis of time from the point at which Einstein left it.

Lex Donaldson, "The normal science of structural contingency theory." Studying Organizations: Theory and Method. Thousand Oaks, Calif: Sage (1999): 51-70.
Context: Within organization studies, contingency theory has provided a coherent paradigm for the analysis of the structure of organizations. The paradigm has constituted a framework in which research progressed leading to the construction of a scientific body of knowledge... Contingency theory states that there is no single organizational structure that is highly effective for all organizations. It sees the structure that is optimal as varying according to certain factors such as organizational strategy or size. Thus the optimal structure is contingent upon these factors which are termed the contingency factors. For example, a small-sized organization, one that has few employees, is optimally structured by a centralized structure in which decision-making authority is concentrated at the top of the hierarchy, whereas a large organization, one that has many employees, is optimally structured by a decentralized structure in which decision-making authority is dispersed down to lower levels of the hierarchy.

Source: A Manual of the Steam Engine and Other Prime Movers (1859), p. 31
Context: Hypothesis Of Molecular Vortices. In thermodynamics as well as in other branches of molecular physics, the laws of phenomena have to a certain extent been anticipated, and their investigation facilitated, by the aid of hypotheses as to occult molecular structures and motions with which such phenomena are assumed to be connected. The hypothesis which has answered that purpose in the case of thermodynamics, is called that of "molecular vortices," or otherwise, the "centrifugal theory of elasticity. (On this subject, see the Edinburgh Philosophical Journal, 1849; Edinburgh Transactions, vol. xx.; and Philosophical Magazine, passim, especially for December, 1851, and November and December, 1855.)

On Mind and Thought (1993), p. 34
Posthumous publications
Context: It is astonishingly beautiful and interesting, how thought is absent when you have an insight. Thought cannot have an insight. It is only when the mind is not operating mechanically in the structure of thought that you have an insight. Having had an insight, thought draws a conclusion from that insight. And then thought acts and thought is mechanical. So I have to find out whether having an insight into myself, which means into the world, and not drawing a conclusion from it is possible. If I draw a conclusion, I act on an idea, on an image, on a symbol, which is the structure of thought, and so I am constantly preventing myself from having insight, from understanding things as they are.

Martin Fowler at refactoring.com as cited in: Lawrence Bernstein, C. M. Yuhas (2005) Trustworthy Systems Through Quantitative Software Engineering. p. 266

Ideology and Utopia (1929)
Context: The non-evaluative general total conception of ideology is to be found primarily in those historical investigations, where, provisionally and for the sake of the simplification of the problem, no judgments are pronounced as to the correctness of the ideas to be treated. This approach confines itself to discovering the relations between certain mental structures and the life-situations in which they exist. We must constantly ask ourselves how it comes about that a given type of social situation gives rise to a given interpretation. Thus the ideological element in human thought, viewed at this level, is always bound up with the existing life-situation of the thinker. According to this view human thought arises, and operates, not in a social vacuum but in a definite social milieu.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 415
Context: We may understand why the species of the same genus, or genera of the same family, resemble each other more nearly in their embryonic than in their more fully developed state, or how it is that in the eyes of most naturalists the structure of the embryo is even more important in classification than that of the adult, 'for the embryo is the animal in its less modified state, and in so far it reveals the structure of its progenitor. In two groups of animals, however much they may at present differ from each other in structure and habits, if they pass through the same or similar embryonic stages, we may feel assured that they have both descended from the same or nearly similar parents, and are therefore in that degree closely related. Thus community in embryonic structure reveals community of descent, however much the structure of the adult may have been modified.

Segment 8
Peoples Archive interview
Context: I was asking questions which nobody else had asked before, because nobody else had actually looked at certain structures. Therefore, as I will tell, the advent of the computer, not as a computer but as a drawing machine, was for me a major event in my life. That's why I was motivated to participate in the birth of computer graphics, because for me computer graphics was a way of extending my hand, extending it and being able to draw things which my hand by itself, and the hands of nobody else before, would not have been able to represent.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 412
Context: One of the principal claims of Mr. Darwin's theory to acceptance is, that it enables us to dispense with a law of progression as a necessary accompaniment of variation. It will account equally well for what is called degradation, or a retrograde movement towards a simpler structure, and does not require Lamarck's continual creation of monads; for this was a necessary part of his system, in order to explain how, after the progressive power had been at work for myriads of ages, there were as many beings of the simplest structure in existence as ever.

UN Address (1999)
Context: I suppose I'm preaching to the choir here. So let's not talk generalities but focus tonight on a few specifics of what the leadership of the World Federalist Movement believe must be done now to advance the rule of world law.
For starters, we can draw on the wisdom of the framers of the US Constitution in 1787. The differences among the American states then were as bitter as differences among the nation-states in the world today.
In their almost miraculous insight, the founders of our country invented "federalism," a concept that is rooted in the rights of the individual. Our federal system guarantees a maximum of freedom but provides it in a framework of law and justice.
Our forefathers believed that the closer the laws are to the people, the better. Cities legislate on local matters; states make decisions on matters within their borders; and the national government deals with issues that transcend the states, such as interstate commerce and foreign relations. That is federalism.
Today we must develop federal structures on a global level. We need a system of enforceable world law — a democratic federal world government — to deal with world problems.

Address to the Society of Photographic Scientists and Engineers, Los Angeles, California (5 May 1977), published Harvard Magazine (January-February 1978), pp. 23–26 <!-- , and in Zygon Vol. 16, No. 1, (1981) p. 7 - 13 -->
Context: Ordinarily when we talk about the human as the advanced product of evolution and the mind as being the most advanced product of evolution, there is an implication that we are advanced out of and away from the structure of the exterior world in which we have evolved, as if a separate product had been packaged, wrapped up, and delivered from a production line. The view I am presenting proposes a mechanism more and more interlocked with the totality of the exterior. This mechanism has no separate existence at all, being in a thousand ways united with and continuously interacting with the whole exterior domain. In fact there is no exterior red object with a tremendous mind linked to it by only a ray of light. The red object is a composite product of matter and mechanism evolved in permanent association with a most elaborate interlock. There is no tremor in what we call the "outside world" that is not locked by a thousand chains and gossamers to inner structures that vibrate and move with it and are a part of it.
The reason for the painfulness of all philosophy is that in the past, in its necessary ignorance of the unbelievable domains of partnership that have evolved in the relationship between ourselves and the world around us, it dealt with what indeed have been a tragic separation and isolation. Of what meaning is the world without mind? The question cannot exist.

Ideology and Utopia (1929)
Context: In general there are two distinct and separable meanings of the term "ideology" — the particular and the total.
The particular conception of ideology is implied when the term denotes that we are sceptical of the ideas and representations advanced by our opponent. They are regarded as more or less conscious disguises of the real nature of a situation, the true recognition of which would not be in accord with his interests. These distortions range all the way from conscious lies to half-conscious and unwitting disguises; from calculated attempts to dupe others to self-deception. This conception of ideology, which has only gradually become differentiated from the common-sense notion of the lie is particular in several senses. Its particularity becomes evident when it is contrasted with the more inclusive total conception of ideology. Here we refer to the ideology of an age or of a concrete historico-social group, e. g. of a class, when we are concerned with the characteristics and composition of the total structure of the mind of this epoch or of this group. Although they have something in common, there are also significant differences between them.

Segment 70
Peoples Archive interview
Context: I think it's very important to have both cartoons and more realistic structures. The cartoons have the power of representing the essential very often, but have this intrinsic weakness of being in a certain sense predictable. Once you look at the Sierpinski triangle for a very long time you see more consequences of the construction, but they are rather short consequences, they don't require a very long sequence of thinking. In a certain sense, the most surprising, the richest sciences are those in which we start from simple rules and then go on to very, very long trains of consequences and very long trains of consequences, which you are still predicting correctly.

Cited in: Peter Coad (1992, p. 152) About what happens when one finds a pattern?
The Timeless Way of Building (1979)