Source: Carnap’s intellectual biography (1963), p. 25 as cited in: M. J. Cresswell (2010) " Carnap's logic http://apacentral.org/necessity/Cresswell_Carnap.pdf"
Quotes about structure
page 2

Source: The rise of the western world, 1973, p. 157

constitutions, laws, property rights
Source: Institutions (1990), p. 97; As cited in: Oliver E. Williamson (1996) The Mechanisms of Governance. p. 4
Peter Gelderloos, How Nonviolence Protects the State http://theanarchistlibrary.org/library/peter-gelderloos-how-nonviolence-protects-the-state (Cambridge, MA: South End Press, 2007), 37.

1990s and later, "The Institutional Structure of Production" (1992)

1960s, Freedom From The Known (1969)
Context: It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly. If you observe very closely what is taking place and examine it, you will see that it is based on an intellectual conception, and the intellect is not the whole field of existence; it is a fragment, and a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence whereas we have to deal with the totality of life.

“STRUCTURE IS MORE IMPORTANT THAN CONTENT IN THE TRANSMISSION OF INFORMATION.”
Source: Revolution for the Hell of It (1968), p. 109, quoting the famous statement of Marshall McLuhan.
Context: STRUCTURE IS MORE IMPORTANT THAN CONTENT IN THE TRANSMISSION OF INFORMATION. It is the same as saying "the medium is the message."

Preface Letter to Pope Paul III, Tr. E. Rosen, De Revolutionibus Orbium Coelestium (1978) pp. 4-7.
De revolutionibus orbium coelestium (1543)
Context: Those who devised the eccentrics seen thereby in large measure to have solved the problem of apparent motions with approximate calculations. But meanwhile they introduced a good many ideas which apparently contradict the first principles of uniform motion. Nor could they elicit or deduce from the eccentrics the principal consideration, that is, the structure of the universe and the true symmetry of its parts. On the contrary, their experience was just like someone taking from various places hands, feet, a head, and other pieces, very well depicted it may be, but for the representation of a single person; since these fragments would not belong to one another at all, a monster rather than a man would be put together from them.

Dune Genesis (1980)
Context: Don't give over all of your critical faculties to people in power, no matter how admirable those people may appear to be. Beneath the hero's facade you will find a human being who makes human mistakes. Enormous problems arise when human mistakes are made on the grand scale available to a superhero. And sometimes you run into another problem.
It is demonstrable that power structures tend to attract people who want power for the sake of power and that a significant proportion of such people are imbalanced — in a word, insane. … Heroes are painful, superheroes are a catastrophe. The mistakes of superheroes involve too many of us in disaster.
It is the systems themselves that I see as dangerous.

Remarks after the Solvay Conference (1927)
Context: In mathematics we can take our inner distance from the content of our statements. In the final analysis mathematics is a mental game that we can play or not play as we choose. Religion, on the other hand, deals with ourselves, with our life and death; its promises are meant to govern our actions and thus, at least indirectly, our very existence. We cannot just look at them impassively from the outside. Moreover, our attitude to religious questions cannot be separated from our attitude to society. Even if religion arose as the spiritual structure of a particular human society, it is arguable whether it has remained the strongest social molding force through history, or whether society, once formed, develops new spiritual structures and adapts them to its particular level of knowledge. Nowadays, the individual seems to be able to choose the spiritual framework of his thoughts and actions quite freely, and this freedom reflects the fact that the boundaries between the various cultures and societies are beginning to become more fluid. But even when an individual tries to attain the greatest possible degree of independence, he will still be swayed by the existing spiritual structures — consciously or unconsciously. For he, too, must be able to speak of life and death and the human condition to other members of the society in which he's chosen to live; he must educate his children according to the norms of that society, fit into its life. Epistemological sophistries cannot possibly help him attain these ends. Here, too, the relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set.

Omnipotent Government: The Rise of the Total State and Total War (1944)
Context: The characteristic feature of militarism is not the fact that a nation has a powerful army or navy. It is the paramount role assigned to the army within the political structure. Even in peacetime the army is supreme; it is the predominant factor in political life. The subjects must obey the government as soldiers must obey their superiors. Within a militarist community there is no freedom; there are only obedience and discipline.

1790s, The Age of Reason, Part I (1794)
Context: The Almighty Lecturer, by displaying the principles of science in the structure of the universe, has invited man to study and to imitation. It is as if He had said to the inhabitants of this globe that we call ours, "I have made an earth for man to dwell upon, and I have rendered the starry heavens visible, to teach him science and the arts. He can now provide for his own comfort, and learn from my munificence to all to be kind to each other".

“Oak… lasts for an unlimited period when buried in underground structures.”
...when exposed to moisture... it cannot take in liquid on account of its compactness, but, withdrawing from the moisture, it resists it and warps, thus making cracks.
Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book II, Chapter IX, Sec. 8

Ordinary Men and Women
Naked Lunch (1959)
Context: The end result of complete cellular representation is cancer. Democracy is cancerous, and bureaus are its cancer. A bureau takes root anywhere in the state, turns malignant like the Narcotic Bureau, and grows and grows, always reproducing more of its own kind, until it chokes the host if not controlled or excised. Bureaus cannot live without a host, being true parasitic organisms. (A cooperative on the other hand can live without the state. That is the road to follow. The building up of independent units to meet needs of the people who participate in the functioning of the unit. A bureau operates on opposite principles of inventing needs to justify its existence.) Bureaucracy is wrong as a cancer, a turning away from the human evolutionary direction of infinite potentials and differentiation and independent spontaneous action to the complete parasitism of a virus. (It is thought that the virus is a degeneration from more complex life-form. It may at one time have been capable of independent life. Now has fallen to the borderline between living and dead matter. It can exhibit living qualities only in a host, by using the life of another — the renunciation of life itself, a falling towards inorganic, inflexible machine, towards dead matter.) Bureaus die when the structure of the state collapse. They are as helpless and unfit for independent existence as a displaced tapeworm, or a virus that has killed the host.

2018, Nelson Mandela Annual Lecture (2018)
Context: It was in service of this long walk towards freedom and justice and equal opportunity that Nelson Mandela devoted his life. At the outset, his struggle was particular to this place, to his homeland – a fight to end apartheid, a fight to ensure lasting political and social and economic equality for its disenfranchised non-white citizens. But through his sacrifice and unwavering leadership and, perhaps most of all, through his moral example, Mandela and the movement he led would come to signify something larger. He came to embody the universal aspirations of dispossessed people all around the world, their hopes for a better life, the possibility of a moral transformation in the conduct of human affairs.
Madiba’s light shone so brightly, even from that narrow Robben Island cell, that in the late ‘70s he could inspire a young college student on the other side of the world to reexamine his own priorities, could make me consider the small role I might play in bending the arc of the world towards justice. And when later, as a law student, I witnessed Madiba emerge from prison, just a few months, you’ll recall, after the fall of the Berlin Wall, I felt the same wave of hope that washed through hearts all around the world.
Do you remember that feeling? It seemed as if the forces of progress were on the march, that they were inexorable. Each step he took, you felt this is the moment when the old structures of violence and repression and ancient hatreds that had so long stunted people’s lives and confined the human spirit – that all that was crumbling before our eyes. And then, as Madiba guided this nation through negotiation painstakingly, reconciliation, its first fair and free elections; as we all witnessed the grace and the generosity with which he embraced former enemies, the wisdom for him to step away from power once he felt his job was complete, we understood that – we understood it was not just the subjugated, the oppressed who were being freed from the shackles of the past. The subjugator was being offered a gift, being given a chance to see in a new way, being given a chance to participate in the work of building a better world.

Of the Network of Signifiers
The Four Fundamental Concepts of Psycho Analysis (1978)
Context: It is on this step that depends the fact that one can call upon the subject to re-enter himself in the unconscious—for, after all, it is important to know who one is calling. It is not the soul, either mortal or immortal, which has been with us for so long, nor some shade, some double, some phantom, nor even some supposed psycho-spherical shell, the locus of the defences and other such simplified notions. It is the subject who is called— there is only he, therefore, who can be chosen. There may be, as in the parable, many called and few chosen, but there will certainly not be any others except those who are called. In order to understand the Freudian concepts, one must set out on the basis that it is the subject who is called—the subject of Cartesian origin. This basis gives its true function to what, in analysis, is called recollection or remembering. Recollection is not Platonic reminiscence —it is not the return of a form, an imprint, a eidos of beauty and good, a supreme truth, coming to us from the beyond. It is something that comes to us from the structural necessities, something humble, born at the level of the lowest encounters and of all the talking crowd that precedes us, at the level of the structure of the signifier, of the languages spoken in a stuttering, stumbling way, but which cannot elude constraints whose echoes, model, style can be found, curiously enough, in contemporary mathematics.

Sant Harcharan Singh Longowal in: Transforming India http://books.google.com/books?id=reiwAAAAQBAJ&pg=PA28, Harvard University Press, 16 September 2013, p. 28.

W. Allen Wallis (1952) at the University of Chicago while honoring Fisher with the Honorary degree of Doctor of Science; cited in: George E. P. Box (1976) " Science and Statistics http://www-sop.inria.fr/members/Ian.Jermyn/philosophy/writings/Boxonmaths.pdf" Journal of the American Statistical Association, Vol. 71, No. 356. (Dec., 1976), pp. 791-799.
Quoted in The Times, 16 June 2014 https://www.thetimes.co.uk/article/cameron-bumbles-from-one-shambles-to-another-with-no-sense-of-purpose-d2vxlbxchvf
Source: How we're growing baby corals to rebuild reefs https://www.ted.com/talks/kristen_marhaver_how_we_re_growing_baby_corals_to_rebuild_reefs (October 2015)

real, active men, as they are conditioned by a definite development of their productive forces and of the intercourse corresponding to these, up to its furthest forms. Consciousness can never be anything else than conscious existence, and the existence of men is their actual life-process. If in all ideology men and their circumstances appear upside down as in a camera obscura, this phenomenon arises just as much from their historical life-process as the inversion of objects on the retina does from their physical life-process.
Source: The German Ideology (1845-1846)
Source: The Politics of Reality: Essays in Feminist Theory (1983), p. 80
Source: The Politics of Reality: Essays in Feminist Theory (1983), p. 60
Source: The Politics of Reality: Essays in Feminist Theory (1983), p. 60

Draft of a German reply to a letter sent to him in 1954 or 1955<!-- (also not known if this reply was sent) -->, p. 39
Attributed in posthumous publications, Albert Einstein: The Human Side (1979)
Context: I have never imputed to Nature a purpose or a goal, or anything that could be understood as anthropomorphic. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of "humility." This is a genuinely religious feeling that has nothing to do with mysticism.

Ezra Pound, ABC of Reading (1934): "Warning"
Misattributed

Source: Killing Rage: Ending Racism

" Notebook N http://darwin-online.org.uk/EditorialIntroductions/vanWyhe_notebooks.html" (1838) page 36 http://darwin-online.org.uk/content/frameset?pageseq=25&itemID=CUL-DAR126.-&viewtype=text
quoted in [Darwin's Religious Odyssey, 2002, William E., Phipps, Trinity Press International, 9781563383847, 32, http://books.google.com/books?id=0TA81BTW3dIC&pg=PA32]
also quoted in On Evolution: The Development of the Theory of Natural Selection (1996) edited by Thomas F. Glick and David Kohn, page 81
Other letters, notebooks, journal articles, recollected statements
Source: Notebooks
“When you’re sad you need to hear your sorrow structured into sound.”
Source: Girl, Interrupted

“Rules of taste enforce structures of power.”
“My genes, my love, are rubber bands and rope - make yourself a structure you can live inside.”
Source: Willful Creatures
Travis McGee series, The Deep Blue Good-by (1964)
Source: The Deep Blue Good-By
Context: I am wary of a lot of things, such as plastic credit cards, payroll deductions, insurance programs, retirement benefits, savings accounts, Green Stamps, time clocks, newspapers, mortgages, sermons, miracle fabrics, deodorants, check lists, time payments, political parties, lending libraries, television, actresses, junior chambers of commerce, pageants, progress, and manifest destiny. I am wary of the whole dreary deadening structured mess we have built into such a glittering top-heavy structure that there is nothing left to see but the glitter, and the brute routines of maintaining it.

“If the structure does not permit dialogue the structure must be changed”

By The River Piedra I Sat Down and Wept (1994)
Source: By the River Piedra I Sat Down and Wept
Context: Love is much like a dam: if you allow a tiny crack to form through which only a trickle of water can pass, that trickle will quickly bring down the whole structure, and soon no one will be able to control the force of the current. For when those walls come down, then love takes over, and it no longer matters what is possible or impossible; it doesn't even matter whether we can keep the loved one at our side. To love is to lose control.

Source: The Consolations of Philosophy (2000), Chapter III, Consolation For Frustration, p. 80.
Context: Though the terrain of frustration may be vast — from a stubbed toe to an untimely death — at the heart of every frustration lies a basic structure: the collision of a wish with an unyielding reality.

Source: Science and Sanity (1933), p. 20.
Context: The only link between the verbal and objective world is exclusively structural, necessitating the conclusion that the only content of all "knowledge" is structural. Now structure can be considered as a complex of relations, and ultimately as multi-dimensional order. From this point of view, all language can be considered as names for unspeakable entities on the objective level, be it things or feelings, or as names of relations. In fact... we find that an object represents an abstraction of a low order produced by our nervous system as the result of a sub-microscopic events acting as stimuli upon the nervous system.
Source: Slow Learner: Early Stories
Visible Speech: The Diverse Oneness of Writing Systems (1989, pp. 115-116) http://pinyin.info/readings/texts/visible/index.html
Visible Speech: The Diverse Oneness of Writing Systems (1989)
Source: Die Mathematik die Fackelträgerin einer neuen Zeit (Stuttgart, 1889), p. 40.
“Recognizing the structure of your psychology doesn't mean that you can easily rebuild it.”
Source: Odd Thomas (2003), Chapter 34; observation of Odd Thomas
Source: 1970s, Organizational Analysis: A Sociological View, 1970, p. 52

Talcott Parsons (1968) "Systems Analysis: Social Systems" in: David L. Sills ed. International Encyclopedia of the Social Sciences. p. 472

"Poverty Is to Care and Not to Care," Catholic Worker (April 1953)

quote, 1945
Quote, 1945 of Fernand Leger, in Abstract Painting, Michel Seuphor, Dell Publishing Co., 1964, p. 33
Quotes of Fernand Leger, 1940's

Source: 1961 - 1980, transcript of a public forum at Boston university', conducted by Joseph Ablow 1966, pp. 68/69

"The Aleph" ["El Aleph"] (1945)
"A Note on Poetry," preface to The Rage for the Lost Penny: Five Young American Poets (New Directions, 1940) [p. 49]
Kipling, Auden & Co: Essays and Reviews 1935-1964 (1980)

“Music's exclusive function is to structure the flow of time and keep order in it.”
Quoted by Géza Szamosi, The Twin Dimensions: Inventing Time and Space (New York, 1986), p. 232.
1970s and later

Eighth Thesis
Idea for a Universal History from a Cosmopolitan Point of View (1784)

Montreal Mirror http://web.archive.org/20020703023107/www.montrealmirror.com/ARCHIVES/2002/032102/news3.html
In response to people who say it is natural to eat meat
But the moment they are out the door I start working on it. I rework it.
In a talk with Kosinski, before 'Per Kirkeby at the Phillips', in The Phillips Collection, Washington D.C. January, 2013
Kirkeby spoke to exhibition co-curator Dorothy Kosinski about the necessity of time in the development of a painting.
1995 and later

Smuts expounding a confrontation of opposites in his presidential address to the British Association in September 1931, as cited by W. K. Hancock in SMUTS 2: The Fields of Force 1919-1950, p. 232-234

Original: (fr) On dirait que le végétal est l'ébauche, le canevas de l'animal, et que, pour former ce dernier, il n'a fallu que revêtir ce canevas d'un appareil d'organes extérieurs, propres à établir des relations. Il résulte de là que les fonctions de l'animal forment deux classes très-distinctes. Les unes se composent d'une succession habituelle d'assimilation et d'excrétion ; par elles il transforme sans cesse en sa propre substance les molécules des corps voisins, et rejette ensuite ces molécules, lorsqu'elles lui sont devenues hétérogènes. Il ne vit qu'en lui, par cette classe de fonctions ; par l'autre il existe hors de lui : il est l'habitant du monde, et non, comme le végétal, du lieu qui le vit naître. Il sent et aperçoit ce qui l'entoure, réfléchit ses sensations, se meut volontairement d'après leur influenc, et le plus souvent peut communiquer par la voix, ses désirs et ses craintes, ses plaisirs ou ses peines. J'appelle vie organique l'ensemble des fonctions de la première classe, parce que tous les êtres organisés, végétaux ou animaux, en jouissent à un degré plus ou moins marqué, et que la texture organique est la seule condition nécessaire à son exercice. Les fonctions réunies de la seconde classe forment la vie animale, ainsi nommée, parce qu'elle est l'attribut exclusif du règne animal. Recherches Physiologiques sur la Vie et la Mort (1800) Translation: [Russell, E. S., Form and Function: A Contribution to the History of Animal Morphology, 1916, London, 28,
https://archive.org/details/formfunctioncont00russ/page/n5/mode/2up]
Ref: en.wikiquote.org - Xavier Bichat / Quotes

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

Grady Booch (2006) " On design https://www.ibm.com/developerworks/community/blogs/gradybooch/entry/on_design?lang=en" cited in: Frank Buschmann, Kevlin Henney, Douglas C. Schmidt (2007) Pattern-Oriented Software Architecture, On Patterns and Pattern Languages. p. 214

The normative state, he said, is defenseless against the abuses of the prerogative state.
36:15
“ Our Only Hope Will Come Through Rebellion http://www.youtube.com/watch?v=TOlg_2qAbUA” (2014)
Source: Organization and environment: Managing differentiation and integration, 1967, p. 11