Quotes about substitution

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http://news.bbc.co.uk/sport2/hi/funny_old_game/7004282.stm
Chelsea FC

Quote in a letter, circa 1886-87; as quoted in Brush and Pencil, Vol. XIII, no. 6 , article: 'Camille Pissarro' Impressionist', by Henry G. Stephens; March, 1904, pp. 414-15
1880's

Volume III
The Stones of Venice (1853)

Source: A Soldier Reports (1976), p. 402.

pg. 379
The Sports and Pastimes of the People of England (1801), Gun safety

Source: How Europe Underdeveloped Africa (1972), p. 366.

An Interview with Tomie dePaola http://katybeebe.com/wp-content/uploads/2013/11/car-2000-05-12-b-013.pdf (May 2000)

Other writings, The Altruist in Politics (1889)

In Chemical and Engineering News, November 10, 1952, as quoted by Alan Tower Waterman in Research for National Defense, in the Bulletin of the Atomic Scientists (March 1953), Vol. 9, No. 2,ISSN 0096-3402, published by Educational Foundation for Nuclear Science, Inc., p. 39.

Source: The Romantic Generation (1995), Ch. 4 : Formal Interlude

Essay in the anthology The War Poets (1945) edited by Oscar Williams

Source: 'Sculpture of Rotterdam', ed. Jan van Adrichem / Jelle Bouwhuis / Mariëtte Dulle, Center for the Art, 010 Publishers, Rotterdam, 2002, p. 198.

Source: Delinquent Boys: The Culture of the Gang, 1955, pp. 24-32

Equality is not Enough http://www.petertatchell.net/lgbt_rights/equality_not_enough/equality_is_not_enough.htm, Official Website

"Editorial: The Reluctant Critic", in Isaac Asimov’s Science Fiction Magazine, Vol. 2, Issue 6, (12 November 1978) https://archive.org/stream/Asimovs_v02n06_1978-11-12/<!-- Asimovs_v02n06_1978-11-12_djvu.txt -->
General sources

The Stationary Ark (1976)

Source: Martin Eden (1909), Ch. VIII

"College Education," an address before the Literary the Eclectic Institute (June 1867), in President Garfield and Education : Hiram College Memorial (1881) by B. A. Hinsdale, p. 312 http://books.google.com/books?id=rA4XAAAAYAAJ
1860s

The Crater; or, Vulcan's Peak: A Tale of the Pacific http://www.gutenberg.org/files/11573/11573-h/11573-h.htm (1847), Ch. XXX

Kropotkin's entry on "Anarchism" in the Encyclopædia Britannica (1910) http://dwardmac.pitzer.edu/Anarchist_Archives/kropotkin/britanniaanarchy.html

Dr. Bock.
The Hospital (1971)

As quoted in The Modern Researcher, 3rd edition (1977) by Jacques Barzun and Henry Graff, p. 44.
Extra-judicial writings

What is to be Done? (1902)

William Wordsworth, "Essay Supplementary to the Preface" http://spenserians.cath.vt.edu/TextRecord.php?textsid=35963 in Poems by William Wordsworth, Vol. I (1815), pp. 363–365.
Criticism

West Ohio Gas Co. v. Public Utilities Commission (No.2), 294 U.S. 79, 82, (1935)
Judicial opinions

The Pilot: A Tale of the Sea (1824); Preface
The Pilot: A Tale of the Sea (1823)

Encyclopedia Brittanica article, quoted by Patricia Fara in Science A Four Thousand Year History (2009) citing Simon Schaffer article in The Values of Precision (1995) ed. M. Norton Wise

Source: Lectures on The Industrial Revolution in England (1884), p. 191

Vol. 1, Book II , Chapter 1. "Change of the Constitution" Translated by W.P. Dickson
The History of Rome - Volume 1

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 421

The Murder Machine

A History of God (1993)

Preface To The Second Edition, p. 8.
The Theory of Political Economy (1871)

"The Application of Thought to Textual Criticism", a lecture delivered on August 4, 1921

The Price of Freedom: Speeches and Addresses, Coolidge, The Minerva Group (2001), p. 159
Acceptance of the Memorial to General Ulysses S. Grant (27 April 1922).
1920s

The Rise of the West: A History of the Human Community (1963)

Abstract Expressionist Painting in America, W.C, Seitz, Cambridge Massachusetts, 1983, p. 142
after 1970, posthumous

Introduction to "The Red Paper On Scotland", 1975.

Source: The Next Development in Man (1948), p. 251

"A groupie's vision" (October 1969), p. 10
The Madwoman's Underclothes (1986)

Source: Table Talk (1782), Line 542.

Source: Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom, p. 45

1920s, Freedom and its Obligations (1924)

Testimony of Albert Speer, Munich, (15 June 1977)

Present at the Creation: My Years in the State Department (1969), State Department Management, Leadership Perspectives

Source: "Related diversification, core competences and corporate performance", 1994, p. 164

The Social History of Art, Volume I. From Prehistoric Times to the Middle Ages, 1999, Chapter II. Ancient Oriental Urban cultures

Source: "What I Believe" (1930), pp. 7-8

Love is not a feeling ~ The Article (1995)

Source: Currency and Credit (1919), Chapter II, "Metallic Money", p. 20 (2nd ed. 1921)
Context: The use of money does not disestablish the normal process of creating credit. Money, it is true, is always being paid into the banks by the retailers and others who receive it in the course of business, and they of course receive bank credits in return for the money thus deposited. But for the manufacturers and others who have to pay money out, credits are still created by the exchange of obligations, the banker's immediate obligation being given to his customer in exchange for the customer's obligation to repay at a future date. We shall still describe this dual operation as the creation of credit. By its means the banker creates the means of payment out of nothing, whereas when he receives a bag of money from his customer, one means of payment, a bank credit, is merely substituted for another, an equal amount of cash.

Section 29
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: A fateful process is set in motion when the individual is released "to the freedom of his own impotence" and left to justify his existence by his own efforts. The autonomous individual, striving to realize himself and prove his worth, has created all that is great in literature, art, music, science and technology. The autonomous individual, also, when he can neither realize himself nor justify his existence by his own efforts, is a breeding call of frustration, and the seed of the convulsions which shake our world to its foundations.
The individual on his own is stable only so long as he is possessed of self-esteem. The maintenance of self-esteem is a continuous task which taxes all of the individual's powers and inner resources. We have to prove our worth and justify our existence anew each day. When, for whatever reason, self-esteem is unattainable, the autonomous individual becomes a highly explosive entity. He turns away from an unpromising self and plunges into the pursuit of pride — the explosive substitute for self-esteem. All social disturbances and upheavals have their roots in crises of individual self-esteem, and the great endeavor in which the masses most readily unite is basically a search for pride.

Chpt.3, p. 40
Principles of Geology (1832), Vol. 1
Context: As Hooke declared the favorite hypothesis of the day ('that marine fossil bodies were to be referred to Noah's flood') to be wholly untenable, he appears to have felt himself called upon to substitute a diluvial theory of his own, and thus he became involved in countless difficulties and contradictions.... When... he required a former 'crisis of nature' and taught that earthquakes had become debilitated, and that the Alps, Andes, and other chains, had been lifted up in a few months, his machinery was as extravagant and visionary as that of his most fanciful predecessors; and for this reason, perhaps, his whole theory of earthquakes met with undeserved neglect.

The American Credo: A Contribution toward the Interpretation of the National Mind (1920)
1920s
Context: The American of today, in fact, probably enjoys less personal liberty than any other man of Christendom, and even his political liberty is fast succumbing to the new dogma that certain theories of government are virtuous and lawful, and others abhorrent and felonious. Laws limiting the radius of his free activity multiply year by year: It is now practically impossible for him to exhibit anything describable as genuine individuality, either in action or in thought, without running afoul of some harsh and unintelligible penalty. It would surprise no impartial observer if the motto “In God we trust” were one day expunged from the coins of the republic by the Junkers at Washington, and the far more appropriate word, “verboten,” substituted. Nor would it astound any save the most romantic if, at the same time, the goddess of liberty were taken off the silver dollars to make room for a bas-relief of a policeman in a spiked helmet. Moreover, this gradual (and, of late, rapidly progressive) decay of freedom goes almost without challenge; the American has grown so accustomed to the denial of his constitutional rights and to the minute regulation of his conduct by swarms of spies, letter-openers, informers and agents provocateurs that he no longer makes any serious protest.

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.

Letter to Representative Joseph W. Martin, Jr., (20 March 1951); read to the House by Martin on April 5.
Variant: In war there is no substitute for victory.
Context: It seems strangely difficult for some to realize that here in Asia is where the Communist conspirators have elected to make their play for global conquest, and that we have joined the issue thus raised on the battlefield; that here we fight Europe’s war with arms while the diplomats there still fight it with words; that if we lose the war to communism in Asia the fall of Europe is inevitable, win it and Europe most probably would avoid war and yet preserve freedom. As you pointed out, we must win. There is no substitute for victory.

Source: Mathematical Thought from Ancient to Modern Times (1972), p. 177
Context: The attempt to avoid a direct affirmation about infinite parallel straight lines caused Euclid to phrase the parallel axiom in a rather complicated way. He realized that, so worded, this axiom lacked the self-sufficiency of the other nine axioms, and there is good reason to believe that he avoided using it until he had to. Many Greeks tried to find substitute axioms for the parallel axiom or to prove it on the basis of the other nine.... Simplicius cites others who worked on the problem and says further that people "in ancient times" objected to the use of the parallel postulate.

Variant translation: One of the strongest motives that lead men to art and science is escape from everyday life with its painful crudity and hopeless dreariness, from the fetters of one's own ever-shifting desires. A finely tempered nature longs to escape from the personal life into the world of objective perception and thought. With this negative motive goes a positive one. Man seeks to form for himself, in whatever manner is suitable for him, a simplified and lucid image of the world, and so to overcome the world of experience by striving to replace it to some extent by this image. This is what the painter does, and the poet, the speculative philosopher, the natural scientist, each in his own way. Into this image and its formation, he places the center of gravity of his emotional life, in order to attain the peace and serenity that he cannot find within the narrow confines of swirling personal experience.
As quoted in The Professor, the Institute, and DNA (1976) by Rene Dubos; also in The Great Influenza (2004) by John M. Barry
1910s, Principles of Research (1918)
Context: Man tries to make for himself in the fashion that suits him best a simplified and intelligible picture of the world; he then tries to some extent to substitute this cosmos of his for the world of experience, and thus to overcome it. This is what the painter, the poet, the speculative philosopher, and the natural scientist do, each in his own fashion. Each makes this cosmos and its construction the pivot of his emotional life, in order to find in this way the peace and security which he cannot find in the narrow whirlpool of personal experience.

The Evolution of Modern Capitalism: A Study of Machine Production (1906), Ch. XVII Civilisation and Industrial Development
Context: The case is a simple one. A mere increase in the variety of our material consumption relieves the strain imposed upon man by the limits of the material universe, for such variety enables him to utilise a larger proportion of the aggregate of matter. But in proportion as we add to mere variety a higher appreciation of those adaptations of matter which are due to human skill, and which we call Art, we pass outside the limits of matter and are no longer the slaves of roods and acres and a law of diminishing returns. So long as we continue to raise more men who demand more food and clothes and fuel, we are subject to the limitations of the material universe, and what we get ever costs us more and benefits us less. But when we cease to demand more, and begin to demand better, commodities, more delicate, highly finished and harmonious, we can increase the enjoyment without adding to the cost or exhausting the store. What artist would not laugh at the suggestion that the materials of his art, his colours, clay, marble, or what else he wrought in, might fail and his art come to an end? When we are dealing with qualitative, i. e. artistic, goods, we see at once how an infinite expenditure of labour may be given, an infinite satisfaction taken, from the meagrest quantity of matter and space. In proportion as a community comes to substitute a qualitative for a quantitative standard of living, it escapes the limitations imposed by matter upon man. Art knows no restrictions of space or size, and in proportion as we attain the art of living we shall be likewise free. <!--section 16, p. 431

Essentials to Peace (1953)
Context: The points I have just discussed are, of course, no more than a very few suggestions in behalf of the cause of peace. I realize that they hold nothing of glittering or early promise, but there can be no substitute for effort in many fields. There must be effort of the spirit — to be magnanimous, to act in friendship, to strive to help rather than to hinder. There must be effort of analysis to seek out the causes of war and the factors which favor peace, and to study their application to the difficult problems which will beset our international intercourse. There must be material effort — to initiate and sustain those great undertakings, whether military or economic, on which world equilibrium will depend.
If we proceed in this manner, there should develop a dynamic philosophy which knows no restrictions of time or space. In America we have a creed which comes to us from the deep roots of the past. It springs from the convictions of the men and women of many lands who founded the nation and made it great. We share that creed with many of the nations of the Old World and the New with whom we are joined in the cause of peace.

Source: Henry L. Trewhitt (1971) McNamara, p. 119
Context: You can never substitute emotion for reason. I still would allow a place for intuition in this process, but not emotion. They say I am a power gabber. But knowledge is power, and I am giving them knowledge, so they will have more power. Can't they see that?

1950s, Rediscovering Lost Values (1954)
Context: And I think, my friends, that that is the thing that has happened in America. That we have unconsciously left God behind. Now, we haven't consciously done it; we have unconsciously done it. You see, the text, you remember the text said that Jesus' parents went a whole day's journey not knowing that he wasn't with them. They didn't consciously leave him behind. It was unconscious; went a whole day and didn't even know it. It wasn't a conscious process. You see, we didn't grow up and say, "Now, goodbye God, we're going to leave you now." The materialism in America has been an unconscious thing. Since the rise of the Industrial Revolution in England, and then the invention of all of our gadgets and contrivances and all of the things and modern conveniences—we unconsciously left God behind. We didn't mean to do it. We just became so involved in getting our big bank accounts that we unconsciously forgot about God—we didn't mean to do it. We became so involved in getting our nice luxurious cars, and they're very nice, but we became so involved in it that it became much more convenient to ride out to the beach on Sunday afternoon than to come to church that morning. (Yes) It was an unconscious thing—we didn't mean to do it. We became so involved and fascinated by the intricacies of television that we found it a little more convenient to stay at home than to come to church. It was an unconscious thing—we didn't mean to do it. We didn't just go up and say, "Now God, we’re gone." We had gone a whole day's journey and then we came to see that we had unconsciously ushered God out of the universe. A whole day's journey—didn't mean to do it. We just became so involved in things that we forgot about God. And that is the danger confronting us, my friends: that in a nation as ours where we stress mass production, and that's mighty important, where we have so many conveniences and luxuries and all of that, there is the danger that we will unconsciously forget about God. I'm not saying that these things aren't important; we need them, we need cars, we need money; all of that's important to live. But whenever they become substitutes for God, they become injurious. And may I say to you this morning, that none of these things can ever be real substitutes for God. Automobiles and subways, televisions and radios, dollars and cents can never be substitutes for God. For long before any of these came into existence, we needed God. And long after they will have passed away, we will still need God.

"John Vanderslice interviews St. Vincent (on the road)" in Brooklyn Vegan (24 April 2007) http://www.brooklynvegan.com/archives/2007/04/john_vanderslic_5.html
Context: The drug issue is hard to separate from a class issue, an education issue, a wonky foreign policy issue, and a race issue. What I do know is, be it caffeine, alcohol, cocaine, or adrenaline, let's face it: people like to get high. From Starbucks to Budweiser to your own brain, everybody's a pusher these days. If I could substitute another drug to be consumed in the country as much as alcohol is, it would be helium from children's birthday party balloons. Try not laughing when someone sounds like a chipmunk!

Must We Go to War? (1937)
Context: The war method substitutes the doctrine of necessity for ethical ideals.... That is right which contributes to victory; that is wrong which magnifies the threat of defeat.

The History of Freedom in Antiquity (1877)
Context: But it may be urged, on the other side, that Liberty is not the sum or substitute for of all things men ought to live for... to be real it must be circumscribed... advancing civilisation invests the state with increased rights and duties, and imposes increased burdens and constraints on the subject... a highly instructed and intelligent community may perceive the benefit of compulsory obligations which, at a lower stage, would be thought unbearable... liberal progress is not vague or indefinite, but aims at a point where the public is subject to no restrictions but those of which it feels the advantage... a free country may be less capable of doing much for the advancement of religion, the prevention of vice, or the relief of suffering, than one that does not shrink from confronting great emergencies by some sacrifice of individual rights, and some concentration of power... the supreme political object ought to be sometimes postponed to still higher moral objects. My argument involves no collision with these qualifying reflections. We are dealing, not with the effects of freedom, but with its causes.... influences which brought arbitrary government under control, either by the diffusion of power, or to an appeal to an authority which transcends all government, and among these influences the greatest philosophers of Greece have no claim to be reckoned.

"Lust Horizons: Is the Woman's Movement Pro-Sex?" (1981), No More Nice Girls: Countercultural Essays (1992)
Context: These apparently opposed perspectives meet on the common ground of sexual conservatism. The monogamists uphold the traditional wife's "official" values: emotional commitment is inseparable from a legal/moral obligation to permanence and fidelity; men are always trying to escape these duties; it's in our interest to make them shape up. The separatists tap into the underside of traditional femininity — the bitter, self-righteous fury that propels the indictment of men as lustful beasts ravaging their chaste victims. These are the two faces of feminine ideology in a patriarchal culture: they induce women to accept a spurious moral superiority as a substitute for sexual pleasure, and curbs on men's sexual freedom as a substitute for real power.

Source: Political Testament (1949), p. 80
Context: A real reconciliation of East and West is impossible and inconceivable on the basis of a materialistic Communism, or of a materialistic Capitalism, or indeed of a materialistic Socialism. The third way will neither be "anti-Communist" nor "anti-Capitalist". It will recognize the truth in liberal democracy, and it will equally recognize the truth in Communism. A critique of Communism and Marxism does not entail an enmity towards Soviet Russia, just as a critique of liberal democracy is not entail enmity towards the west. … But the final and most important justification of a "third way" is that there must be a place from which we may boldly testify to, and proclaim, truth, love and justice. No one today likes truth: utility and self interest have long ago been substituted for truth.

XII, 95
On the Improvement of the Understanding (1662)
Context: A definition, if it is to be called perfect, must explain the inmost essence of a thing, and must take care not to substitute for this any of its properties. In order to illustrate my meaning, without taking an example which would seem to show a desire to expose other people's errors, I will choose the case of something abstract, the definition of which is of little moment. Such is a circle. If a circle be defined as a figure, such that all straight lines drawn from the center to the circumference are equal, every one can see that such a definition does not in the least explain the essence of a circle, but solely one of its properties. Though, as I have said, this is of no importance in the case of figures and other abstractions, it is of great importance in the case of physical beings and realities, for the properties of things are not understood so long as their essences are unknown. If the latter be passed over, there is necessarily a perversion of the succession of ideas which should reflect the succession of nature, and we go far astray from our object.

Source: Alone (1938), Ch. 6
Context: The things that mankind has tested and found right make for harmony and progress — or peace; and the things it has found wrong hinder progress and make for discord. The right things lead to rational behavior — such as the substitution of reason for force — and so to freedom. The wrong things lead to brute force and slavery.
But the peace I describe is not passive. It must be won. Real peace comes from struggle that involves such things as effort, discipline, enthusiasm. This is also the way to strength. An inactive peace may lead to sensuality and flabbiness, which are discordant. It is often necessary to fight to lessen discord. This is the paradox.

Young India (2 September 1920) p. 1
1920s
Context: For me the only training in Swaraj we need is the ability to defend ourselves against the whole world and to live our natural life in perfect freedom, even though it may be full of defects. Good government is no substitute for self-government.

On The Algebra of Logic (1885)
Context: I call a sign which stands for something merely because it resembles it, an icon. Icons are so completely substituted for their objects as hardly to be distinguished from them. Such are the diagrams of geometry. A diagram, indeed, so far as it has a general signification, is not a pure icon; but in the middle part of our reasonings we forget that abstractness in great measure, and the diagram is for us the very thing. So in contemplating a painting, there is a moment when we lose the consciousness that it is not the thing, the distinction of the real and the copy disappears, and it is for the moment a pure dream, — not any particular existence, and yet not general. At that moment we are contemplating an icon.

Anarchism: Its Philosophy and Ideal (1896)
Context: These societies already begin to encroach everywhere on the functions of the State, and strive to substitute free action of volunteers for that of a centralized State. In England we see arise insurance companies against theft; societies for coast defense, volunteer societies for land defense, which the State endeavors to get under its thumb, thereby making them instruments of domination, although their original aim was to do without the State. Were it not for Church and State, free societies would have already conquered the whole of the immense domain of education. And, in spite of all difficulties, they begin to invade this domain as well, and make their influence already felt.
And when we mark the progress already accomplished in that direction, in spite of and against the State, which tries by all means to maintain its supremacy of recent origin; when we see how voluntary societies invade everything and are only impeded in their development by the State, we are forced to recognize a powerful tendency, a latent force in modern society.

Independence Day address (1821)
Context: America, in the assembly of nations, since her admission among them, has invariably, though often fruitlessly, held forth to them the hand of honest friendship, of equal freedom, of generous reciprocity. She has uniformly spoken among them, though often to heedless and often to disdainful ears, the language of equal liberty, of equal justice, and of equal rights. She has, in the lapse of nearly half a century, without a single exception, respected the independence of other nations while asserting and maintaining her own. She has abstained from interference in the concerns of others, even when conflict has been for principles to which she clings, as to the last vital drop that visits the heart. She has seen that probably for centuries to come, all the contests of that Aceldama the European world, will be contests of inveterate power, and emerging right. Wherever the standard of freedom and Independence has been or shall be unfurled, there will her heart, her benedictions and her prayers be. But she goes not abroad, in search of monsters to destroy. She is the well-wisher to the freedom and independence of all. She is the champion and vindicator only of her own. She will commend the general cause by the countenance of her voice, and the benignant sympathy of her example. She well knows that by once enlisting under other banners than her own, were they even the banners of foreign independence, she would involve herself beyond the power of extrication, in all the wars of interest and intrigue, of individual avarice, envy, and ambition, which assume the colors and usurp the standard of freedom. The fundamental maxims of her policy would insensibly change from liberty to force. The frontlet on her brows would no longer beam with the ineffable splendor of freedom and independence; but in its stead would soon be substituted an imperial diadem, flashing in false and tarnished lustre the murky radiance of dominion and power. She might become the dictatress of the world; she would be no longer the ruler of her own spirit.... Her glory is not dominion, but liberty. Her march is the march of the mind. She has a spear and a shield: but the motto upon her shield is, Freedom, Independence, Peace. This has been her Declaration: this has been, as far as her necessary intercourse with the rest of mankind would permit, her practice.

The Influence of the Reformation on the Scottish Character (1865)
Context: It remains a lesson to all time, that goodness, though the indispensable adjunct to knowledge, is no substitute for it; that when conscience undertakes to dictate beyond its province, the result is only the more monstrous.
It is well that we should look this matter in the face; and as particular stories leave more impression than general statements, I will mention one, perfectly well authenticated, which I take from the official report of the proceedings:—Towards the end of 1593 there was trouble in the family of the Earl of Orkney. His brother laid a plot to murder him, and was said to have sought the help of a 'notorious witch' called Alison Balfour http://www.orkneyjar.com/folklore/witchcraft/balfour.htm. When Alison Balfour's life was looked into, no evidence could be found connecting her either with the particular offence or with witchcraft in general; but it was enough in these matters to be accused. She swore she was innocent; but her guilt was only held to be aggravated by perjury. She was tortured again and again. Her legs were put in the caschilaws — an iron frame which was gradually heated till it burned into the flesh — but no confession could be wrung from her. The caschilaws failed utterly, and something else had to be tried. She had a husband, a son, and a daughter, a child seven years old. As her own sufferings did not work upon her, she might be touched, perhaps, by the sufferings of those who were dear to her. They were brought into court, and placed at her side; and the husband first was placed in the 'lang irons' — some accursed instrument; I know not what. Still the devil did not yield. She bore this; and her son was next operated on. The boy's legs were set in 'the boot,' — the iron boot you may have heard of. The wedges were driven in, which, when forced home, crushed the very bone and marrow. Fifty-seven mallet strokes were delivered upon the wedges. Yet this, too, failed. There was no confession yet. So, last of all, the little daughter was taken. There was a machine called the piniwinkies — a kind of thumbscrew, which brought blood from under the finger nails, with a pain successfully terrible. These things were applied to the poor child's hands, and the mother's constancy broke down, and she said she would admit anything they wished. She confessed her witchcraft — so tried, she would have confessed to the seven deadly sins — and then she was burned, recalling her confession, and with her last breath protesting her innocence.
It is due to the intelligence of the time to admit that after this her guilt was doubted, and such vicarious means of extorting confession do not seem to have been tried again. Yet the men who inflicted these tortures would have borne them all themselves sooner than have done any act which they consciously knew to be wrong. They did not know that the instincts of humanity were more sacred than the logic of theology, and in fighting against the devil they were themselves doing the devil's work. We should not attempt to apologise for these things, still less to forget them. No martyrs ever suffered to instil into mankind a more wholesome lesson — more wholesome, or one more hard to learn. The more conscientious men are, the more difficult it is for them to understand that in their most cherished convictions, when they pass beyond the limits where the wise and good of all sorts agree, they may be the victims of mere delusion. Yet, after all, and happily, such cases were but few, and affected but lightly the general condition of the people.

"The Three Fish" Ch. 18 : The Three Fish, p. 196
Variant translations or adaptations:
Silence is the language of God, all else is poor translation.
As quoted in Teachers of Wisdom (2010) by Igor Kononenko, p. 134
Silence is an ocean. Speech is a river. Silence is the language of God, all else is poor translation.
As quoted in "Rumi’s wisdom" (2 October 2015) http://paulocoelhoblog.com/2015/10/02/character-of-the-week-rumi/, by Paulo Coelho
The Essential Rumi (1995)
Context: Silence
is an ocean. Speech is a river.When the ocean is searching for you, don't walk
into the language-river. Listen to the ocean,
and bring your talky business to an end Traditional words are just babbling
in that presence, and babbling is a substitute
for sight.

Source: The White Stone (1905), Ch. III, p. 135
Context: The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism of the Judaeo-Christians. Doubtless a wide gulf separated Stoic haughtiness from Christian humility, but Seneca's morals, consequent upon his sadness and his contempt of nature, were paving the way for the Evangelical morals. The Stoics had joined issue with life and the beautiful; this rupture, attributed to Christianity, was initiated by the philosophers. A couple of centuries later, in the time of Constantine, both pagans and Christians will have, so to speak, the same morals and philosophy. The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism.

What then must we do? (1886)
Context: This new fraud is just like the old ones: its essence lies in substituting something external for the use of our own reason and conscience and that of our predecessors: in the Church teaching this external thing was revelation, in the scientific teaching it is observation. The trick played by this science is to destroy man's faith in reason and conscience by directing attention to the grossest deviations from the use of human reason and conscience, and having clothed the deception in a scientific theory, to assure them that by acquiring knowledge of external phenomena they will get to know indubitable facts which will reveal to them the law of man's life. And the mental demoralization consists in this, that coming to believe that things which should be decided by conscience and reason are decided by observation, these people lose their consciousness of good and evil and become incapable of understanding the expression and definitions of good and evil that have been formed by the whole preceding life of humanity. All this, in their jargon, is conditional and subjective. It must all be abandoned - they say - the truth cannot be understood by one's reason, for one may err, but there is another path which is infallible and almost mechanical: one must study facts. And facts must be studied on the basis of the scientists' science, that is, on the basis of two unfounded propositions: positivism and evolution which are put forward as indubitable truths. And the reigning science, with not less misleading solemnity than the Church, announces that the solution of all questions of life is only possible by the study of the facts of nature, and especially of organisms. A frivolous crowd of youths mastered by the novelty of this authority, which is as yet not merely not destroyed but not even touched by criticism, throws itself into the study of these facts of natural science as the sole path which, according to the assertions of the prevailing doctrine, can lead to the elucidation of the questions of life. But the further these disciples advance in this study the further and further are they removed not only from the possibility but even from the very thought of solving life's problems, and the more they become accustomed not so much to observe as to take on trust what they are told of the observations of others (to believe in cells, in protoplasm, in the fourth state of matter,1 &c.), the more and more does the form hide the contents from them; the more and more do they lose consciousness of good and evil and capacity to understand the expressions and definitions of good and evil worked out by the whole preceding life of humanity; the more and more do they adopt the specialized scientific jargon of conventional expressions which have no general human significance; the farther and farther do they wander among the debris of quite unilluminated observations; the more and more do they lose capacity not only to think independently but even to under-stand another man's fresh human thought lying outside their Talmud; and, what is most important, they pass their best years in growing unaccustomed to life, that is, to labour, and grow accustomed to consider their condition justified, while they become physically good-for-nothing parasites. And just like the theologians and the Talmudists they completely castrate their brains and become eunuchs of thought. And just like them, to the degree to which they become stupefied, they acquire a self-confidence which deprives them for ever of the possibility of returning to a simple clear and human way of thinking.

Source: The Mass Psychology of Fascism (1933), Ch. 1 : Ideology As Material Power, Section 4 : The Social Function of Sexual Suppression
Context: The suppression of natural sexual gratification leads to various kinds of substitute gratifications. Natural aggression, for example, becomes brutal sadism which then is an essential mass-psychological factor in imperialistic wars.

Source: 1960s, Jours effeuillés: Poèmes, essaies, souvenirs (1966), p. 359
Context: I like nature but not its substitutes. Naturalist art, illusionism, is a substitute for nature. I remember that in arguing with Piet Mondrian [in Paris, 1920's], he opposed art to nature saying that art is artificial and nature is natural. I do not share this opinion. I do not think that nature is in natural opposition to art. Art's origins are natural.

Donald Trump is actually a fascist (December 9, 2016)
Context: If I’m correct that Trump actually has a governing philosophy, that’s a bad thing, not a good thing. If he actually has principles to guide him through those famous swamps he plans to drain, that’s alarming, not reassuring. Bad principles are not a good substitute for no principles. Four or eight years of bad principles may make no principles look pretty good.

Speech to Conservative Rally in Cardiff (16 April 1979) http://www.margaretthatcher.org/document/104011
Leader of the Opposition
Context: As Conservatives we believe that recovery can only come through the work of individuals. We mustn't forever take refuge behind collective decisions. Each of us must assume our own responsibilities. What we get and what we become depends essentially on our own efforts. For what is the real driving force in society? It's the desire for the individual to do the best for himself and his family. People don't go out to work for the Chancellor of the Exchequer. They go out to work for their family, for their children, to help look after their parents... That's the way society is improved, by millions of people resolving that they'll give their children a better life than they've had themselves. And there's just no substitute for this elemental human instinct, and the worst possible thing a Government can do is to try to smother it completely with a sort of collective alternative. They won't work, they can't work. They crush and destroy something precious and vital in the nation and in the individual spirit.

Source: The Political Doctrine of Fascism (1925), p. 114

The History of Freedom in Antiquity (1877)

How to Avoid a Hole in the Head in Marvel Science Stories https://en.wikipedia.org/wiki/Marvel_Science_Stories (May 1951), p. 115

Speech in Paisley (6 February 1920), quoted in Speeches by The Earl of Oxford and Asquith, K.G. (London: Hutchinson & Co., 1927), p. 266
Later life

Source: Hunter/Victim (1988), Chapter 65 (p. 258)

Pursue Justice Whether You Are Praised, or Vilified https://blogs.timesofisrael.com/pursue-justice-whether-you-are-praised-or-vilified/ (September 6, 2019), The Times of Israel.

Independence Day address (1821)

Article in Young Oxford and War (1934), quoted in Mervyn Jones, Michael Foot (Victor Gollancz, 1994), p. 31
1930s

Manchester Guardian (26 January 1937) speech at Leeds Chamber of Commerce
The 1930s

Source: The Conquest of Bread (1892), Ch. 5 : Food, p. 101

1840s, Essays: Second Series (1844), The Poet

Speech https://api.parliament.uk/historic-hansard/lords/2002/sep/24/iraq-1#column_894 in the House of Lords (24 September 2002) shortly before the Iraq War
2000s

Speech to the Labour Party Conference in Brighton (12 December 1964), quoted in The Times (14 December 1964), p. 14
Prime Minister

Black Skin, White Masks (1952)

… It is by this twist that slavery debases the soul: this devotion is in fact based on a lie, since the reasons for it cannot bear investigation. … Moreover, the master is deceived too by the fallacy of devotion.
Source: Gravity and Grace (1947), p. 142 (1972 edition)

Volume I, pp. 17–18
Bismarck: The Man and the Statesman

Source: Natural Right and History (1953), p. 42

He has no need to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder he responsibilities of the moral choice be has made. It is not by chance that the great outbursts of anti‐Semitic rage conceal a basic optimism. The anti‐Semite as cast his lot for Evil so as not to have to cast his lot for Good. The more one is absorbed in fighting Evil, the less one is tempted to place the Good in question. One does not need to talk about it, yet it is always understood in the discourse of the anti‐Semite and it remains understood in his thought. When he has fulfilled his mission as holy destroyer, the Lost Paradise will reconstitute itself. For the moment so many tasks confront the anti‐Semite that he does not have time to think about it. He is in the breach, fighting, and each of his outbursts of rage is a pretext to avoid the anguished search for the Good.
Pages 31-32
Anti-Semite and Jew (1945)

The Tragic Sense of Life (1913)