Source: Four Arguments for the Elimination of Television (1978), p. 133
Quotes about system
page 46

Remarks to the U.S. Congress (November 2017)

Source: The lever of riches: Technological creativity and economic progress, 1992, p. 240
Preface to the 2014 Edition
After the Cataclysm: Postwar Indochina and the Reconstruction of Imperial Ideology, with Noam Chomsky, 1979
Source: The transformation of American industrial relations, 1986, p. 45

Source: The Internet Galaxy - Reflections on the Internet, Business, and Society (2001), Chapter 2, The Culture of the Internet, p. 36

The Life of Reason: The Phases of Human Progress (1905-1906), Vol. V, Reason in Science

Source: Capitalism and Modern Social Theory (1971), pp. 15-16.

On 4 March 2018, at the launch of the EFF's election registration campaign, Standard Bank arena, Johannesburg. As quoted by Bonolo Selebano in DA is a typical bully – Malema https://www.pressreader.com/south-africa/the-new-age-free-state/20180305/281698320249805, The New Age (Free State) (5 March 2018)
Source: Metasystems Methodology, (1989), p. 3 Cited in: Derek Hitchins (2007) " Systems Methodology http://www.hitchins.net/The%20Systems%20Approach.pdf"

Source: 1970's, I Am Searching For Field Character,' 1973/74, p. 48

"Innovation Starvation," World Policy Journal, Fall 2011

Source: The Call of the Carpenter (1914), p. 17

Quotes 1990s, 1995-1999, Education and Democracy, 1995

Interview for Director magazine (4 July 1983) http://www.margaretthatcher.org/document/105182, quoted in Chris Ogden, Maggie: An Intimate Portrait of a Woman in Power (New York: Simon and Schuster, 1990), p. 345.
Second term as Prime Minister

“If the system settles into harmony and equilibrium it will eventually stagnate and die.”
Out of Control: The New Biology of Machines, Social Systems and the Economic World (1995), New Rules for the New Economy: 10 Radical Strategies for a Connected World (1999)
Source: The Political Economy Of Growth (1957), Chapter Seven, Towards A Morphology Of Backwardness, II, p. 244

Source: Object-oriented design: With Applications, (1991), p. 142
Source: "Related diversification, core competences and corporate performance", 1994, p. 164
Defying the Tomb: Selected Prison Writings and Art of Kevin Rashid Johnson (2010)
Asia and Western Dominance: a survey of the Vasco Da Gama epoch of Asian history, 1498–1945

102.00 http://www.rwgrayprojects.com/synergetics/s01/p0100.html
1970s, Synergetics: Explorations in the Geometry of Thinking (1975), "Synergy" onwards

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

For My Legionaries: The Iron Guard (1936), Politics

"Has Market Fundamentalism Had Its Day?," The Independent (2008-03-20).

Part 2, Book 11, ch. 5, sect. 3, art. 12.
Philosophy of the Inductive Sciences (1840)

A. Wayne Wymore (1972) Systems Engineering Methodology for Interdisciplinary Teams. Department of Systems Engineering, The University of Arizona; As cited in: J.C. Heckman (1973, p. 39).

The Zero Marginal Cost Society: The Internet of Things, the Collaborative Commons, and the Eclipse of Capitalism (2014)
Philosophy and Real Politics (2008).
Philosophy and Real Politics (2008)
Preface.
Advances in Enterprise Engineering II (2009)
Source: The Decline and Fall of Science (1976)
Source: Foundations of fuzzy reasoning (1976), p. 623.

As quoted in Yorkshire Post (22 November 1976)
1970s
Ancient Israel’s Faith and History: An Introduction the Bible in Context (2001)

George Horne, written anonymously in his A Fair, Candid, and Impartial Statement of the Case between Sir Isaac Newton and Mr. Hutchinson (1753)

"How to be a Non-Liberal, Anti-Socialist Conservative," Intercollegiate Review: A Journal of Scholarship and Opinion (Spring 1993).

26 June 2010 https://twitter.com/gtdguy/status/17062938246
Official Twitter profile (@gtdguy) https://twitter.com/gtdguy

The point P where the two parabolas intersect is given by<center><math>\begin{cases}y^2 = bx\\x^2 = ay\end{cases}</math></center>whence, as before,<center><math>\frac{a}{x} = \frac{x}{y} = \frac{y}{b}.</math></center>
Apollonius of Perga (1896)

Statement made to representatives of the Pagan Newswire Collective (PNC)
2011-10-16
http://www.patheos.com/blogs/paganswithdisabilities/2011/10/full-transcript-of-qa-with-presidential-candidate-gary-johnson/
2012-02-24
Economic Policy

"Mathematics in Economics: Achievements, Difficulties, Perspectives," 1975

Elements of Refusal (1988)

As cited in: Geza Revesz, The Origins and Prehistory of Language, London 1956. footnote pp. 126-127; As cited in: Adam Schaff (1962). Introduction to semantics, p. 313-314
Language (1921)

Debating on duties on imports (9 April 1789), published in The Debate and Proceedings in the Congress of the United States (1834), Vol. 1, Joseph Gales, editor, Washington DC, Gales and Seaton, publisher , pp. 115-116
1780s

1990s, I Am a Man, a Black Man, an American (1998)

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: The Rise of China and the Demise of the Capitalist World-Economy (2008), Chapter 1: Introduction to China and the Capitalist World-Economy

1950s, Atoms for Peace (1953)

Simple mathematical models with very complicated dynamics (1976), Nature 261: 459--467

in Public Choice Ignorance Everywhere http://athousandnations.com/2010/11/09/public-choice-ignorance-everywhere/, November 2010

Speech at the 17th World Conference on Tobacco or Health http://www.who.int/dg/speeches/2018/world-conference-on-tobacco-or-health/en/, 7 March 2018.

Source: The social system (1951), p. 319-320 as cited in: Paul Gingrich (2002) " Functionalism and Parsons http://uregina.ca/~gingrich/n2202.htm," Sociology. 250. November 15-22, 2002
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
The 5,000 Year Leap (1981)

Speech (9 November 1978), as quoted in The Most Truthful Individual in Recent History" in Iranshenasi, Vol. XIV, No. 4 (Winter 2003), as translated by Farhad Mafie
Foreign policy

Speech http://hansard.millbanksystems.com/commons/1935/oct/23/international-situation#column_152 in the House of Commons (23 October 1935).
1935
Context: The lessons of this crisis have made it clear to us that in the interests of world peace it is essential that our defensive services should be stronger than they are to-day. When I say that I am not thinking of any kind of unilateral rearmament directed either in reality or in imagination against any particular country, as might have been said to be the case before the War. It is a strengthening of our defensive services within the framework of the League, for the sake of international peace, not for selfish ends... I will not be responsible for the conduct of any Government in this country at this present time, if I am not given power to remedy the deficiencies which have accrued in our defensive services since the War.... One of the weaknesses of a democracy, a system of which I am trying to make the best, is that until it is right up against it it will never face the truth.

The Education of Henry Adams (1907)
Context: p>The result might have been stated in a mathematical formula as early as the time of Archimedes, six hundred years before Rome fell. The economic needs of a violently centralizing society forced the empire to enlarge its slave-system until the slave-system consumed itself and the empire too, leaving society no resource but further enlargement of its religious system in order to compensate for the losses and horrors of the failure. For a vicious circle, its mathematical completeness approached perfection. The dynamic law of attraction and reaction needed only a Newton to fix it in algebraic form.At last, in 410, Alaric sacked Rome, and the slave-ridden, agricultural, uncommercial Western Empire — the poorer and less Christianized half — went to pieces. </p

“The system of the Mahdi is not a movement that is in a hurry.”
4 January 2014.
A9 TV addresses, 2014
Context: The system of the Mahdi is not a movement that is in a hurry. The system of the Mahdi is not going towards a certain point. Incidents come towards the system of the Mahdi. 2015 will be a year of disasters; 2016 will be the year of disasters as well and so will the year 2017 but eventually they will have to accept what they have resisted. The goal of God will eventually come to fruition.

"Art Under Plutocracy" (1883).
Context: So long as the system of competition in the production and exchange of the means of life goes on, the degradation of the arts will go on; and if that system is to last for ever, then art is doomed, and will surely die; that is to say, civilization will die.

Pt. 2, ch. 20
Atticus Finch
To Kill a Mockingbird (1962)
Context: I’m no idealist to believe firmly in the integrity of our courts and in the jury system — that is no ideal to me, it is a living, working reality. Gentlemen, a court is no better than each man of you sitting before me on this jury. A court is only as sound as its jury, and a jury is only as sound as the men who make it up.

"Information Management: A Proposal" https://www.w3.org/History/1989/proposal.html (March 1989), the original proprosal for the software project at CERN that became the World Wide Web.
Context: We should work toward a universal linked information system, in which generality and portability are more important than fancy graphics techniques and complex extra facilities. The aim would be to allow a place to be found for any information or reference which one felt was important, and a way of finding it afterwards. The result should be sufficiently attractive to use that it the information contained would grow past a critical threshold, so that the usefulness the scheme would in turn encourage its increased use. The passing of this threshold accelerated by allowing large existing databases to be linked together and with new ones.

Essay I: "The Roots of Honour," section 29.
Unto This Last (1860)
Context: “I choose my physician and my clergyman, thus indicating my sense of the quality of their work.” By all means, also, choose your bricklayer; that is the proper reward of the good workman, to be “chosen.” The natural and right system respecting all labour is, that it should be paid at a fixed rate, but the good workman employed, and the bad workman unemployed. The false, unnatural, and destructive system is when the bad workman is allowed to offer his work at half-price, and either take the place of the good, or force him by his competition to work for an inadequate sum.

Address to the Society for Psychical Research (1897)
Context: Molecular movements strictly obey the law of conservation of energy, but what we call "law" is simply an expression of the direction along which a form of energy acts, not the form of energy itself. We may explain molecular and molar motions, and discover all the physical laws of motion, but we shall be far as ever from a solution of the vastly more important question as to what form of will and intellect is behind the motions of molecules, guiding and constraining them in definite directions along predetermined paths. What is the determining cause in the background? What combination of will and intellect outside our physical laws guides the fortuitous concourse of atoms along ordered paths culminating in the material world in which we live?
In these last sentences I have intentionally used words of wide signification — have spoken of guidance along ordered paths. It is wisdom to be vague here, for we absolutely can not say whether or when any diversion may be introduced into the existing system of earthly forces by an external power.

Power and the Useful Economist (1973)
Context: This is what economics now does. It tells the young and susceptible (and also the old and vulnerable) that economic life has no content of power and politics because the firm is safely subordinate to the market and the state and for this reason it is safely at the command of the consumer and citizen. Such an economics is not neutral. It is the influential and invaluable ally of those whose exercise of power depends on an acquiescent public. If the state is the executive committee of the great corporation and the planning system, it is partly because neoclassical economics is its instrument for neutralizing the suspicion that this is so.

Revolution (2014)
Context: For me, it’s standard. I don’t feel irresponsible for telling kids not to vote; I feel like I deserve a Blue Peter badge for not telling them to riot. For not telling them that they are entitled to destroy the cathedrals of tyranny erected to mock them in the heart of their community. That they should rise up and destroy the system that imprisons them, ignores them, condemns and maligns them. By any means necessary.' I might also note that I think it unlikely that people aren’t voting because I told them not to; it is more likely that they’re not voting because they are subject to the same conditions that led me not to vote.

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.

The Socialist Party and the Working Class (1904)
Context: The Republican and Democratic parties, or, to be more exact, the Republican-Democratic party, represent the capitalist class in the class struggle. They are the political wings of the capitalist system and such differences as arise between them relate to spoils and not to principles.

Small Houses: Their Economic Design and Construction (1922), Ch. II

American Communications Association v. Douds, 339 U.S. 382, 444 (1950)
Judicial opinions

The History of Freedom in Christianity (1877)
Context: The idea that the ends of government justify the means employed, was worked into system by Machiavelli. He was an acute politician, sincerely anxious that the obstacles to the intelligent government of Italy should be swept away. It appeared to him that the most vexatious obstacle to intellect is conscience, and that the vigorous use of statecraft necessary for the success of difficult schemes would never be made if governments allowed themselves to be hampered by the precepts of the copy-book.
His audacious doctrine was avowed in the succeeding age, by men whose personal character otherwise stood high. They saw that in critical times good men have seldom strength for their goodness, and yield to those who have grasped the meaning of the maxim that you cannot make an omelette if you are afraid to break the eggs. They saw that public morality differs from private, because no government can turn the other cheek, or can admit that mercy is better than justice. And they could not define the difference, or draw the limits of exception; or tell what other standard for a nation’s acts there is than the judgment which heaven pronounces in this world by success.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 53

Interview with Laura Knoy, New Hampshire Public Radio (5 November 2003)
Context: I think General Eisenhower was exactly right, I think we should be concerned about the military-industrial complex. I think if you look at where the country is today you've consolidated all these defense firms into just a few large firms — like Halliburton — and with contracts and contacts at the top level of government. You've got most of the retired generals are one way or another associated with the defense firms — that's the reason that you'll find very few of them speaking out in any public way — I'm not. When I got out I determined I wasn't going to sell arms, I was going to do as little as possible with the Department of Defense because I just figured it was time to make a new start. But I think the military-industrial complex does wield a lot of influence — I'd like to see us create a different complex. And I'm going to be talking about foreign policy in a major speech tomorrow, but we need to create an agency that is not about waging war but about creating conditions for peace around the world. We need some people who will be advocates for peace, advocates for economic development abroad, not just advocates for better weapon systems. So we need to create countervailing power to the military-industrial complex.

Source: A Brief Guide to the Standard Object Modeling Language, 2004, p. 2

Playboy interview (1996)
Context: Listen, you can't turn really bright people into robots. You can turn dumb people into robots, but that's true in every society and system. I don't know what to do with dumb people, but we must try to educate them along with the sharp kids. You teach a kid to read and write by the second grade, and the rest will take care of itself. To solve the drug problem, we have to start at the root — first grade. If a boy has all the toys in his head that reading can give him, and you hook him into science fiction, then you've got the future secured.

Non-Violent Resistance - Often misquoted as "You assist an evil system most effectively by obeying its orders and decrees. An evil system never deserves such allegiance."
Posthumous publications (1950s and later)
Context: You assist an unjust administration most effectively by obeying its orders and decrees. An evil administration never deserves such allegiance. Allegiance to it means partaking of the evil.
A good person will resist an evil system with his whole soul. Disobedience of the laws of an evil state is therefore a duty.

The Future of Civilization (1938)
Context: We see the world as it is now, after these defeats of the League, and we can compare it with what it was six or seven years ago. The comparison is certainly depressing; the contrast is terrible. And we have not yet reached a time when we can estimate the full material losses and human suffering which have been the direct result of the ambitions of one set of powers and the weakness of the others. Nor is there any purpose in attempting to do so. Let us, rather, examine where we now stand and what steps we ought to take in order to strengthen the international system and thrust back again the forces of reaction.
In the first place, let us admit that the first ten years of the League were in a sense unnatural. The horror of war to which I have already alluded was necessarily far more vivid than it can be expected long to remain. That tremendous argument for peace, the horror of war, was a diminishing asset. Most of us, at that time, were, I think, quite well aware that unless we could get the international system into solidly effective working order in the first ten years, we were likely to have great difficulties in the succeeding period, and so it has proved.

Anarchism: Its Philosophy and Ideal (1896)
Context: The masses have never believed in sophisms taught by economists, uttered more to confirm exploiters in their rights than to convert exploited! Peasants and workers, crushed by misery and finding no support in the well-to-do classes, have let things go, save from time to time when they have affirmed their rights by insurrection. And if workers ever thought that the day would come when personal appropriation of capital would profit all by turning it into a stock of wealth to be shared by all, this illusion is vanishing like so many others. The worker perceives that he has been disinherited, and that disinherited he will remain, unless he has recourse to strikes or revolts to tear from his masters the smallest part of riches built up by his own efforts; that is to say, in order to get that little, he already must impose on himself the pangs of hunger and face imprisonment, if not exposure to Imperial, Royal, or Republican fusillades.
But a greater evil of the present system becomes more and more marked; namely, that in a system based on private appropriation, all that is necessary to life and to production — land, housing, food and tools — having once passed into the hands of a few, the production of necessities that would give well-being to all is continually hampered. The worker feels vaguely that our present technical power could give abundance to all, but he also perceives how the capitalistic system and the State hinder the conquest of this well-being in every way.
Far from producing more than is needed to assure material riches, we do not produce enough.
The Abolition of Work (1985)
Context: What I really want to see is work turned into play. A first step is to discard the notions of a "job" and an "occupation." Even activities that already have some ludic content lose most of it by being reduced to jobs which certain people, and only those people, are forced to do to the exclusion of all else. Is it not odd that farm workers toil painfully in the fields while their airconditioned masters go home every weekend and putter about in their gardens? Under a system of permanent revelry, we will witness the Golden Age of the dilettante which will put the Renaissance to shame. There won't be any more jobs, just things to do and people to do them.

Nobel prize lecture (1983)
Context: Words may, through the devotion, the skill, the passion, and the luck of writers prove to be the most powerful thing in the world. They may move men to speak to each other because some of those words somewhere express not just what the writer is thinking but what a huge segment of the world is thinking. They may allow man to speak to man, the man in the street to speak to his fellow until a ripple becomes a tide running through every nation — of commonsense, of simple healthy caution, a tide that rulers and negotiators cannot ignore so that nation does truly speak unto nation. Then there is hope that we may learn to be temperate, provident, taking no more from nature's treasury than is our due. It may be by books, stories, poetry, lectures we who have the ear of mankind can move man a little nearer the perilous safety of a warless and provident world. It cannot be done by the mechanical constructs of overt propaganda. I cannot do it myself, cannot now create stories which would help to make man aware of what he is doing; but there are others who can, many others. There always have been. We need more humanity, more care, more love. There are those who expect a political system to produce that; and others who expect the love to produce the system. My own faith is that the truth of the future lies between the two and we shall behave humanly and a bit humanely, stumbling along, haphazardly generous and gallant, foolishly and meanly wise until the rape of our planet is seen to be the preposterous folly that it is.
For we are a marvel of creation. I think in particular of one of the most extraordinary women, dead now these five hundred years, Juliana of Norwich. She was caught up in the spirit and shown a thing that might lie in the palm of her hand and in the bigness of a nut. She was told it was the world. She was told of the strange and wonderful and awful things that would happen there. At the last, a voice told her that all things should be well and all manner of things should be well and all things should be very well.
Now we, if not in the spirit, have been caught up to see our earth, our mother, Gaia Mater, set like a jewel in space. We have no excuse now for supposing her riches inexhaustible nor the area we have to live on limitless because unbounded. We are the children of that great blue white jewel. Through our mother we are part of the solar system and part through that of the whole universe. In the blazing poetry of the fact we are children of the stars.

“Secularity is a system that exists in the essence of religion.”
21 June 2013.
A9 TV addresses, 2013
Context: Freedom would bring about comfort and abundance. We should protect Jews, we should protect Christians and irreligious people as well. Let us create such a liberal, refreshing, beautiful environment. A very wealthy, sound understanding of religion would prevail in such an environment. Secularity is a system that exists in the essence of religion.
Vincent Ostrom. 1997. The Meaning of Democracy and the Vulnerability of Democracies: A Response to Tocqueville's Challenge. University of Michigan Press. p. 179
Context: I cannot claim to have had any direct personal divine inspiration. Yet coping with multitudinous problem-solving efforts and observing the world in which I live evokes an openness to a mystery of being that I cannot deny. Critical reflection leads me to believe than an awareness of such mysteries is a necessity in the constitution of order in democratic societies. If religion is a necessity in the conceptualization of paradigmatically diverse formulations, religion might be viewed as a necessary element in a system of knowledge pertaining to the consitution of order. We do, however, face the problem of those system of order that were constituted under circumstances of explicitly rejecting religion as a necessary feature in their constitution. We have the potential, then, of those who reject religion becoming the prophets of new secular religions. What we call "ideologies" may be the source of that most profound pathologies in human personal and social disorders.

Book X
The Columbiad (1807)
Context: He open'd calm the universal cause,
To give each realm its limit and its laws,
Bid the last breath of tired contention cease,
And bind all regions in the leagues of peace;
Till one confederate, condependent sway
Spread with the sun and bound the walks of day,
One centred system, one all-ruling soul
Live thro the parts and regulate the whole.

A Principled Leader (2004)
Context: I was a history major at Bowdoin and as I looked at different movements in different stages in history, it was clear to me that it was important to have some segments of any particular group work within the system. These people could bring an enlightened view or a different set of perspectives. I thought to work totally outside the system was destructive and counter-productive in the long term. … what I think was unique about Bowdoin — and maybe it was the size of the school and its environment — is that you couldn’t isolate yourself. We had real discourse, real debate on the issues. At the same time, there was also respect. As a result, people saw you on a personal level, not just as a representative of a certain group or of certain ideas. And I think that was quite important.

The Architecture of Theories (1891)
Context: Three conceptions are perpetually turning up at every point in every theory of logic, and in the most rounded systems they occur in connection with one another. They are conceptions so very broad and consequently indefinite that they are hard to seize and may be easily overlooked. I call them the conceptions of First, Second, Third. First is the conception of being or existing independent of anything else. Second is the conception of being relative to, the conception of reaction with, something else. Third is the conception of mediation, whereby a first and second are brought into relation.

Roosevelt here slightly misquotes Thomas Babington Macaulay, who in a speech on parliamentary reform (2 March 1831) asserted: "The voice of great events is proclaiming to us, Reform, that you may preserve."
1930s, Address at the Democratic State Convention, Syracuse, New York (1936)
Context: The true conservative seeks to protect the system of private property and free enterprise by correcting such injustices and inequalities as arise from it. The most serious threat to our institutions comes from those who refuse to face the need for change. Liberalism becomes the protection for the far-sighted conservative.
Never has a Nation made greater strides in the safeguarding of democracy than we have made during the past three years. Wise and prudent men — intelligent conservatives — have long known that in a changing world worthy institutions can be conserved only by adjusting them to the changing time. In the words of the great essayist, "The voice of great events is proclaiming to us. Reform if you would preserve." I am that kind of conservative because I am that kind of liberal.

Presidency (1977–1981), Farewell Address (1981)
Context: Within our system of government every American has a right and duty to help shape the future course of the United States.
Thoughtful criticism and close scrutiny of all government officials by the press and the public are an important part of our democratic society. Now as in our past, only the understanding and involvement of the people through full and open debate can help to avoid serious mistakes and assure the continued dignity and safety of the nation.

Uncle Tom's Cabin (1852), Concluding Remarks
Context: Is man ever a creature to be trusted with wholly irresponsible power? And does not the slave system, by denying the slave all legal right of testimony, make every individual owner an irresponsible despot? Can anybody fall to make the inference what the practical result will be? If there is, as we admit, a public sentiment among you, men of honor, justice and humanity, is there not also another kind of public sentiment among the ruffian, the brutal and debased? And cannot the ruffian, the brutal, the debased, by slave law, own just as many slaves as the best and purest? Are the honorable, the just, the high-minded and compassionate, the majority anywhere in this world?

Quotes, Our Larger Tasks (2002)
Context: We must acknowledge that the utter poverty of hundreds of millions of people is not a matter for compassion only, but a threat in the long term to the growth and vigor of the global economic system. We must see it as a part of our charge to help create economic opportunity so that the gap between the richest and poorest does not grow ever wider.

Quotes, NYU Speech (2004)
Context: There is good and evil in every person. And what makes the United States special in the history of nations is our commitment to the rule of law and our carefully constructed system of checks and balances. Our natural distrust of concentrated power and our devotion to openness and democracy are what have led us as a people to consistently choose good over evil in our collective aspirations more than the people of any other nation.

Source: Stride Toward Freedom (1958), pp. 28-29, New York: Ballantine Books,
Context: "The apparent apathy of the Negro ministers presented a special problem. A faithful few had always shown a deep concern for social problems, but too many had remained aloof from the area of social responsibility. Much of this indifference, it is true, stemmed from a sincere feeling that ministers were not supposed to get mixed up in such earthly, temporal matters as social and economic improvement; they were to "preach the gospel" and keep men's minds centered on "the heavenly." But however sincere, this view of religion, I felt, was too confined.
Certainly, otherworldly concerns have a deep and significant place in all religions worthy of the name. Any religion that is completely earthbound sells its birthright for a mess of naturalistic pottage. Religion at its best, deals not only with man's preliminary concerns but with his inescapable ultimate concern. When religion overlooks this basic fact it is reduced to a mere ethical system in which eternity is absorbed into time and God is relegated to a sort of meaningless figment of the human imagination. But a religion true to its nature must also be concerned about man's social conditions. Religion deals with both earth and heaven, both time and eternity. Religion operates not only on the vertical plane but also on the horizontal. It seeks not only to integrate men with God but to integrate men with men and each man with himself.
This means, at bottom, that the Christian Gospel is a two-way road. On the one hand, it seeks to change the souls of men, and thereby unite them with God; on the other hand, it seek to change the environmental conditions of men so that soul will have a chance after it is changed.
Any religion that professes to be concerned with the souls of men and is not concerned with the slums that damn them, the economic conditions that strangle them, and the social conditions that cripple them is a dry-as-dust religion. Such a religion is the kind the Marxists like to see - an opiate of the people.

In an interview with Anup Kaphle for the 's economical growth. https://www.washingtonpost.com/world/an-interview-with-bangladesh-pm-sheikh-hasina/2011/10/10/gIQAXAQRcL_story.html?utm_term=.15835fc2548d
Context: Since my last tenure we have been trying to find the root causes of poverty and how we could reduce it. We wanted to ensure food security so we put all our force into producing more food and also the distribution system so that food should first reach to the poorest of the poor. Then we tried to create job opportunities for them in the rural areas.

“With him suspension of judgment is a system.”
The Kasîdah of Hâjî Abdû El-Yezdî (1870), Note I : Hâjî Abdû, The Man
Context: The Hâjî regrets the excessive importance attached to a possible future state: he looks upon this as a psychical stimulant, a day dream, whose revulsion and reaction disorder waking life. The condition may appear humble and prosaic to those exalted by the fumes of Fancy, by a spiritual dram-drinking which, like the physical, is the pursuit of an ideal happiness. But he is too wise to affirm or to deny the existence of another world. For life beyond the grave there is no consensus of mankind… Even the instinctive sense of our kind is here dumb. We may believe what we are taught: we can know nothing. He would, therefore, cultivate that receptive mood which, marching under the shadow of mighty events, leads to the highest of goals, — the development of Humanity. With him suspension of judgment is a system.

Source: A Return to Love: Reflections on the Principles of "A Course in Miracles" (1992), Ch. 7 : Work, §9 : Sales to Service
Context: The thought system that dominates our culture is laced with selfish values, and relinquishing those values is a lot easier said than done. The journey to a pure heart can be highly disorienting. For years we may have worked for power, money and prestige. Now all of a sudden we’ve learned that those are just the values of a dying world. We don’t know where to search for motivation anymore. If we’re not working in order to get rich, then why are we working at all? What are we supposed to do all day? Just sit home and watch TV?
Not at all, but thinking so is a temporary phase many people go through — when the values of the old world no longer have a hold on us, but the values of the new don’t yet grab your soul. They will. There comes a time, not too long into the journey to God, when the realization that the world could work beautifully if we would give it the chance, begins to excite us. It becomes our new motivation. The news isn’t how bad things are. The news is how good they could be. And our own activity could be part of the unfolding of Heaven on earth. There is no more powerful motivation than to feel we’re being used in the creation of a world where love has healed all wounds.
We are no longer ambitious for ourselves, but are rather inspired by the vision of a healed world. Inspiration rearranges our energies. It sources within us a new power and direction. We no longer feel like we’re trying to carry a football to the finish line, clutching it to our chest and surrounded by hostile forces. We feel instead as though angels are pushing us from behind and making straight our path as we go.

“Problem 9. What is the correspondence between cellular automata and continuous systems?”
(originally published in 1985 in Physica Scripta T9: 170–183)
Context: Problem 9. What is the correspondence between cellular automata and continuous systems?
Cellular automatat are discrete in several respects. First, they consist of a discrete spatial lattice of sites. Second, they evolve in discrete steps. And finally, each site has only a finite discrete set of possible values.
The first two forms of discreteness are addressed in the numerical analysis of approximate solutions to, say, differential equations....
The third form of discreteness in cellular automata is not so familiar from numerical analysis. It is an extreme form of round-off, in which each "number" can have only a few possible values (rather than the usual 216 or 232).