The answer roared from Reginald Bartlett's throat, as from those of the other tens of thousands of people jamming the Capitol Square. Someone flung a straw hat in the air. In an instant, hundreds of them, Bartlett's included, were flying. A great chorus of "Dixie" rang out, loud enough, Bartlett thought, for the damnyankees to hear it in Washington.
Source: The Great War: American Front (1998), p. 33
Quotes about task
page 12
The Sixties, 1963 entry.
The Journals of John Cheever (1991)
“The great task of our time is to blow up all existing institutions — to destroy.”
Letter of 1883, quoted in The Drama of Ibsen and Strindberg (1962) by Frank Laurence Lucas, p. 34.
Concession speech (1994), as quoted in "De Klerk: 'My Political Task Is Just Beginning'" https://web.archive.org/web/20180920124105/https://www.washingtonpost.com/archive/politics/1994/05/03/de-klerk-my-political-task-is-just-beginning/ccdb96c6-5a8f-48d9-9872-3e016b4ee287/?utm_term=.bf09056315ad (3 May 1994), Reuters
1990s, 1994
Baudelaire: Poems (p. 175)
Classics Revisited (1968)
Source: Precepts and Judgments (1919), p. 140
August-Wilhelm Scheer (1989) Enterprise-wide Data Modelling: Information Systems in Industry. Springer-Verlag, p. vi.
Source: An introduction to neural computing (1990), p.1
Helen in A Trojan Ending (London: Constable, 1937)
Quote from Van Doesburg's unpublished writing, 'Fundamental principles', 1930; as cited in Theo van Doesburg, Joost Baljeu, Studio Vista, London 1974, p. 203
1926 – 1931
Source: Business Cycles, 1913, p. 19-20; as cited in: Mary S. Morgan. The History of Econometric Ideas. p. 46
Speech entitled 'The True Conception of Empire' to the Royal Colonial Institute (31 March, 1897).
1890s
Myths of Composite Culture and Equality of Religions (1990)
"Hermann Weyl and the Unity of Knowledge" http://www.weylmann.com/wheeler.shtml, American Scientist (July-August 1986) Vol. 74, pp. 366-375. Reprinted in At Home in the Universe (1993), p. 171. http://books.google.com/books?id=w9BXAAAAYAAJ&q=%22hermann+weyl+and+the+unity+of+knowledge%22#search_anchor
Source: K.R. Sundar Rajan Presidential Years:Zail Singh's posthumous defence of his controversial tenure http://www.outlookindia.com/article/Presidential-Years/202610, Outlook India Magazine, 4 December 1996.
Speech delivered at Calcutta University Convocation on 2nd March 1935.
Of Apprentice judge Paul Kemsley. Daily Telegraph 28 Apr 2005 http://www.telegraph.co.uk/finance/2914680/Had-bad-day-at-the-office---I-got-fired-and-2.5m-were-watching.html
Vol. 1, Book II , Chapter 1. "Change of the Constitution" Translated by W.P. Dickson
The History of Rome - Volume 1
The Apprentice, Series 1
Source: Structure of American economy, 1919-1929, 1941, p. 74.
Harsh Narain, Myths of Composite Culture and Equality of Religions (1990)
Digrif fu, fun, un ennyd
Dwyn dan un bedwlwyn ein byd.
Cydlwynach , difyrrach fu,
Coed olochwyd, cydlechu,
Cydfyhwman marian môr,
Cydaros mewn coed oror,
Cydblannu bedw, gwaith dedwydd,
Cydblethu gweddeiddblu gwŷdd.
Cydadrodd serch â'r ferch fain,
Cydedrych caeau didrain.
"Y Serch Lledrad" (Love Kept Secret), line 23; translation from Dafydd ap Gwilym (ed. and trans. Rachel Bromwich) A Selection of Poems (Harmondsworth, Penguin, [1982] 1985) p. 34.
From an interview conducted on 23 March 1983 for the May-August issue of the French journal Lutter ( "Marx today: the tragicomical paradox " http://www.rebeller.se/m.html). It was translated by Franco Schiavoni for the January 1984 issue of the Australian magazine Thesis Eleven.
Speech on receiving the Shakespeare Prize awarded by the University of Hamburg, Germany (1969)
2010s, 2017, Speech at "Spirit of Liberty: At Home, In the World" event (2017)
Maasir-i-alamgiri, translated into English by Sir Jadu-Nath Sarkar, Calcutta, 1947, pp. 312-15
Quotes from late medieval histories
Source: "Some Social and Psychological Consequences of the Long Wall Method of Coal-Getting", 1951, p. 14
1840s, Past and Present (1843)
Wakefield's Case (1799), 27 How. St. Tr. 736.
Source: Shadow Games (1989), Chapter 31, “Taglios: a Boot-Camp City” (p. 165)
The Enemy of Europe (1953)
on the Passion Play at Oberammergau, 5 July 1942.
Disputed, (1941-1944) (published 1953)
Quoted in Bistrup, Anne, 'Margrethe', JP/Politikens Forlaghus (2005).
Possiblity of Abdication
From a protocol of the Government of Israel, translated from Hebrew by Israel Shahak, in "Truth or Myth about Israel? Read between Quotation Marks" by Charley Reese in The Orlando Sentinel (13 June 1999); later published as "What Israeli Historians Say About 1948 Ethnic Cleansing" in Washington Report on Middle East Affairs (September 1999) http://www.wrmea.com/backissues/0999/9909042.html
What is success?, quoted in He Has Achieved Success Who Has Lived Well, Laughed Often and Loved Much, in QuoteInvestigator.com (26 June 2012) http://quoteinvestigator.com/2012/06/26/define-success/.
Rebecca Wirfs-Brock (2003) in " An Interview with Rebecca Wirfs-Brock Author of Object Design http://www.objectsbydesign.com/books/RebeccaWirfs-Brock.html" 2003-2005 Objects by Design, Inc: Answer to the question Can you clarify what you consider to be the essential elements of a "conceptual view".
Unmasking the False Religion of Evolution (1996)
Source: "Attribution theory in social psychology." 1967, p. 226; as cited in: Yaacov Trope, "Inferential processes in the forced compliance situation: A Bayesian analysis." Journal of Experimental Social Psychology 10.1 (1974): 1-16.
J'ai un but, une tâche, disons le mot, une passion. Le métier d'écrire en est une violente et presque indestructible.
Letter to Jules Boucoiran, (4 March 1831), published in Georges Lubin (ed.) Correspondance (Paris: Garnier Freres, 1964-95) vol. 1, pp. 817-18; Frederick Niecks Frederick Chopin: As a Man and Musician (London: Novello, 1890) vol. 1, p. 334
New Year's Address 2011/2 http://kongehuset.dk/english/Menu/news/her-majesty-the-queens-new-year-speech-2011 (01 January 2012).
Society
On Coalition Government (1945)
Quote of Dupré, c 1844-45; as cited by Charles Sprague Smith, in Barbizon days, Millet-Corot-Rousseau-Barye publisher, A. Wessels Company, New York, July 1902, p. 164
Together, Dupré and Theodore Rousseau struggled in vain for five months of 1844 with the constant fathomless azure blue of the southern sky
Source: Preface to Recreations in Mathematics and Natural Philosophy. (1803), p. vi; As cited in: Tobias George Smollett. The Critical Review: Or, Annals of Literature http://books.google.com/books?id=T8APAAAAQAAJ&pg=PA412, Volume 38, (1803), p. 412
2000s, 2001, First inaugural address (January 2001)
Source: 1800s, Jerusalem The Emanation of The Giant Albion (c. 1803–1820), Ch. 1, plate 5, lines 16-20 The Words of Blake
Source: Lectures on Teaching, (1906), pp. 291-292
In 1969 Jara commented about the distinction between the commercialised ‘protest song phenomenon’ imported into Chile and the nature of the New Chilean Song Movement (NCC).
Jara, Joan (1983). Victor: An Unfinished Song. Jonathan Cape. ISBN 0-224-02954-1. p. 121
David Congdon, The Mission of Demythologizing (2015), p. 532
Source: The German State on a National and Socialist Foundation (1923), p. 113
"The Concept of Truth in Formalized Languages" (1931) in Logic, Semantics, Metamathematics: Papers from 1923 to 1938 (1956) Tr. J. H. Woodger.
Trial of the Earl of Thanet, and others (1799), 27 How. St. Tr. 939.
“The Meaning of a Liberal Education”, Address to the New York City High School Teachers Association (9 January 1909)
1900s
Source: The New Drawing on the Right Side of the Brain (1979), p.196
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 378.
The 5,000 Year Leap (1981)
Introduction to Public Policy (2011), Ch. 8 : The Role of Government
Source: Superiority and Subordination as Subject-matter of Sociology (1896), p. 167
Gordon Ball (1977), Journals: Early Fifties Early Sixties, Grove Press NY
Journals: Early Fifties Early Sixties
"Philosophy and Fate"
The Protestant Era (1948)
2009, Statement: on the Passing of Former President Corazon C. Aquino
Source: 1970s, Organizational Analysis: A Sociological View, 1970, p. 50
Ibid.
Memoirs, North Face of Soho (2006)
"Hollywood: The No-Good, The Bad And The Beastly" http://www.quarterly-review.org/?p=2432 Quarterly Review, March 16, 2014.
2010s, 2014
Source: The Internet Galaxy - Reflections on the Internet, Business, and Society (2001), Chapter 1, Lessons from the History of the Internet, p. 10
Preface
Theories of International Politics and Zombies (2011)
The Problems of Pediatrics in Israel. Child Health in Israel, pp. 9-13, 1971.
The Autobiography of a Sexually Emancipated Communist Woman (1926)
Source: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 57
https://foreignpolicy.com/articles/2010/02/16/life_after_kim
Life After Kim
February 16, 2010
Foreign Policy
March 1, 2013
https://www.webcitation.org/6EyqdXfyA?url=http://www.foreignpolicy.com/articles/2010/02/16/life_after_kim?page=full
March 9, 2013
no
Archives of the Orgone Institute; quoted in "The New American Medicine" in Journal of The Mindshift Institute (2002) http://mindshiftinstitute.org/Article_New_American_Medicine.htm
Context: I am well aware of the fact that the human race has known about the existence of a universal energy related to life for many ages. However, the basic task of natural science consisted of making this energy usable. This is the sole difference between my work and all preceding knowledge.
"Going up to Jerusalem", Twenty Sermons (1886), p. 330.
Context: O, do not pray for easy lives. Pray to be stronger men! Do not pray for tasks equal to your powers. Pray for powers equal to your tasks! Then the doing of your work shall be no miracle. But you shall be a miracle. Every day you shall wonder at yourself, at the richness of life which has come to you by the grace of God.
Source: Life of Pythagoras, Ch. 1 : Importance of the Subject
Context: Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras. Inasmuch as it emanated from the divinities it could not be apprehended without their inspiration and assistance. Besides, its beauty and majesty so surpasses human capacity, that it cannot be comprehended in one glance. Gradually only can some details of it be mastered when, under divine guidance we approach the subject with a quiet mind. Having therefore invoked the divine guidance, and adapted ourselves and our style to the divine circumstances, we shall acquiesce in all the suggestions that come to us. Therefore we shall not begin with any excuses for the long neglect of this sect, nor by any explanations about its having been concealed by foreign disciplines, or mystic symbols, nor insist that it has been obscured by false and spurious writings, nor make apologies for any special hindrances to its progress. For us it is sufficient that this is the will of the Gods, which all enable us to undertake tasks even more arduous than these. Having thus acknowledged our primary submission to the divinities, our secondary devotion shall be to the prince and father of this philosophy as a leader.
From 1980s onwards, Cosmography (1992)
Context: Every child has an enormous drive to demonstrate competence. If humans are not required to earn a living to be provided survival needs, many are going to want very much to be productive, but not at those tasks they did not choose to do but were forced to accept in order to earn money. Instead, humans will spontaneously take upon themselves those tasks that world society really needs to have done.
Foreword (1956), to The Rebel (1951) by Albert Camus
Other Quotes
Context: All revolutions in modern times, Camus points out, have led to a reinforcement of the power of the State.
"The strange and terrifying growth of the modern State can be considered as the logical conclusion of inordinate technical and philosophical ambitions, foreign to the true spirit of rebellion, but which nevertheless gave birth to the revolutionary spirit of our time. The prophetic dream of Marx and the over-inspired predictions of Hegel or of Nietzsche ended by conjuring up, after the city of God had been razed to the ground, a rational or irrational State, which in both cases, however, was founded on terror." The counterrevolutions of fascism only serve to reinforce the general argument.
Camus shows the real quality of his thought in his final pages. It would have been easy, on the facts marshaled in this book, to have retreated into despair or inaction. Camus substitutes the idea of "limits." "We now know, at the end of this long inquiry into rebellion and nihilism, that rebellion with no other limits but historical expediency signifies unlimited slavery. To escape this fate, the revolutionary mind, if it wants to remain alive, must therefore, return again to the sources of rebellion and draw its inspiration from the only system of thought which is faithful to its origins: thought that recognizes limits." To illustrate his meaning Camus refers to syndicalism, that movement in politics which is based on the organic unity of the cell, and which is the negation of abstract and bureaucratic centralism. He quotes Tolain: "Les etres humains ne s'emancipent qu'au sein des groupes naturels" — human beings emancipate themselves only on the basis of natural groups. "The commune against the State... deliberate freedom against rational tyranny, finally altruistic individualism against the colonization of the masses, are, then, the contradictions that express once again the endless opposition of moderation to excess which has animated the history of the Occident since the time of the ancient world." This tradition of "mesure" belongs to the Mediterranean world, and has been destroyed by the excesses of German ideology and of Christian otherworldliness — by the denial of nature.
Restraint is not the contrary of revolt. Revolt carries with it the very idea of restraint, and "moderation, born of rebellion, can only live by rebellion. It is a perpetual conflict, continually created and mastered by the intelligence.... Whatever we may do, excess will always keep its place in the heart of man, in the place where solitude is found. We all carry within us our places of exile, our crimes and our ravages. But our task is not to unleash them on the world; it is to fight them in ourselves and in others.
Nicomachean Ethics
Source: Book I, 1098a-b; §7 as translated by W. D. Ross
Context: Let this serve as an outline of the good; for we must presumably first sketch it roughly, and then later fill in the details. But it would seem that any one is capable of carrying on and articulating what has once been well outlined, and that time is a good discoverer or partner in such a work; to which facts the advances of the arts are due; for any one can add what is lacking. And we must also remember what has been said before, and not look for precision in all things alike, but in each class of things such precision as accords with the subject-matter, and so much as is appropriate to the inquiry. For a carpenter and a geometer investigate the right angle in different ways; the former does so in so far as the right angle is useful for his work, while the latter inquires what it is or what sort of thing it is; for he is a spectator of the truth. We must act in the same way, then, in all other matters as well, that our main task may not be subordinated to minor questions. Nor must we demand the cause in all matters alike; it is enough in some cases that the fact be well established, as in the case of the first principles; the fact is the primary thing or first principle. Now of first principles we see some by induction, some by perception, some by a certain habituation, and others too in other ways. But each set of principles we must try to investigate in the natural way, and we must take pains to state them definitely, since they have a great influence on what follows. For the beginning is thought to be more than half of the whole, and many of the questions we ask are cleared up by it.
"Tom Wolfe's Failed Optimism" (1977), Beginning To See the Light: Pieces of a Decade (1981)
Context: My education was dominated by modernist thinkers and artists who taught me that the supreme imperative was courage to face the awful truth, to scorn the soft-minded optimism of religious and secular romantics as well as the corrupt optimism of governments, advertisers, and mechanistic or manipulative revolutionaries. I learned that lesson well (though it came too late to wholly supplant certain critical opposing influences, like comic books and rock-and-roll). Yet the modernists’ once-subversive refusal to be gulled or lulled has long since degenerated into a ritual despair at least as corrupt, soft-minded, and cowardly — not to say smug — as the false cheer it replaced. The terms of the dialectic have reversed: now the subversive task is to affirm an authentic post-modernist optimism that gives full weight to existent horror and possible (or probable) apocalyptic disaster, yet insists — credibly — that we can, well, overcome. The catch is that you have to be an optimist (an American?) in the first place not to dismiss such a project as insane.
"Philosophy and Fate"
The Protestant Era (1948)
Context: The union of kairos and logos is the philosophical task set for us in philosophy and in all fields that are accessible to the philosophical attitude. The logos is to be taken up into the kairos, universal values into the fullness of time, truth into the fate of existence. The separation of idea and existence has to be brought to an end. It is the very nature of essence to come into existence, to enter into time and fate. This happens to essence not because of something extraneous to it; it is rather the expression of its own intrinsic character, of its freedom. And it is essential to philosophy to stand in existence, to create out of time and fate. It would be wrong if one were to characterize this as a knowledge bound to necessity. Since existence itself stands in fate, it is proper that philosophy should also stand in fate. Existence and knowledge both are subject to fate. The immutable and eternal heaven of truth of which Plato speaks is accessible only to a knowledge that is free from fate—to divine knowledge. The truth that stands in fate is accessible to him who stands within fate, who is himself an element of fate, for thought is a part of existence. And not only is existence fate to thought, but so also is thought fate to existence, just as everything is fate to everything else. Thought is one of the powers of being, it is a power within existence. And it proves its power by being able to spring out of any given existential situation and create something new! It can leap over existence just as existence can leap over it. Because of this characteristic of thought, the view perhaps quite naturally arose that thought may be detached from existence and may therefore liberate man from his hateful bondage to it. But the history of philosophy itself has shown that this opinion is a mistaken one. The leap of thought does not involve a breaking of the ties with existence; even in the act of its greatest freedom, thought remains bound to fate. Thus the history of philosophy shows that all existence stands in fate. Every finite thing possesses a certain power of being of its own and thus possesses a capacity for fate. The greater a finite thing’s autonomous power of being is, the higher is its capacity for fate and the more deeply is the knowledge of it involved in fate. From physics on up to the normative cultural sciences there is a gradation, the logos standing at the one end and the kairos at the other. But there is no point at which either logos or kairos alone is to be found. Hence even our knowledge of the fateful character of philosophy must at the same time stand in logos and in kairos. If it stood only in the kairos, it would be without validity and the assertion would be valid only for the one making it; if it stood only in the logos, it would be without fate and would therefore have no part in existence, for existence is involved in fate.
Letter to Octave Chanute (1 June 1900)
Context: Lilienthal’s enthusiastic efforts to arouse others may yet prove his most valuable contribution to the solution of the problem. What one man can do himself directly is but little. If however he can stir up ten others to take up the task he has accomplished much.
Introduction to Chivalry (1921) by James Branch Cabell, later published in Prometheans : Ancient and Modern (1933), p. 279
Context: Once we understand the fundamentals of Mr. Cabell's artistic aims, it is not easy to escape the fact that in Figures of Earth he undertook the staggering and almost unsuspected task of rewriting humanity's sacred books, just as in Jurgen he gave us a stupendous analogue of the ceaseless quest for beauty. For we must accept the truth that Mr. Cabell is not a novelist at all in the common acceptance of the term, but a historian of the human soul. His books are neither documentary nor representational; his characters are symbols of human desires and motives. By the not at all simple process of recording faithfully the projections of his rich and varied imagination, he has written thirteen books, which he accurately terms biography, wherein is the bitter-sweet truth about human life.
“To end the humiliation was a start, but to end poverty is a bigger task.”
1960s, Address to Local 815, Teamsters and the Allied Trades Council (1967)
Context: Today Negroes want above all else to abolish poverty in their lives and in the lives of the white poor. This is the heart of their program. To end the humiliation was a start, but to end poverty is a bigger task. It is natural for Negroes to turn to the labor movement because it was the first and pioneer anti-poverty program….