
"Kindness and Compassion" p. 47.
The Dalai Lama: A Policy of Kindness (1990)
"Kindness and Compassion" p. 47.
The Dalai Lama: A Policy of Kindness (1990)
On the Correct Handling of Contradictions Among the People
Original: (zh-CN) 在一般情况下,人民内部的矛盾不是对抗性的。但是如果处理得不适当,或者失去警觉,麻痹大意,也可能发生对抗。这种情况,在社会主义国家通常只是局部的暂时的现象。这是因为社会主义国家消灭了人剥削人的制度,人民的利益在根本上是一致的。
Source: Selected Essays (1904), "Priest and Prophet" (1893), p. 132
Source: Lectures on The Industrial Revolution in England (1884), p. 32
Liberty-Equality-Fraternity (1942)
“When you save someone's life. It's always temporary, y'know?”
Nick Rostu, p. 177
Shatterpoint (2004)
Counterterrorism and Cybersecurity: Total Information Awareness (2nd Edition), 2015
“B. Hussein in History Wonderland,” http://www.ilanamercer.com/phprunner/public_article_list_view.php?editid1=511 WorldNetDaily.com and Taki’s Magazine, August 21, 2009.
2000s, 2009
Source: Books, Spiritual Warrior, Volume I: Uncovering Spiritual Truths in Psychic Phenomena (Hari-Nama Press, 1996), Chapter 4: Fire and Brimstone, Horns and Tail, p. 66
Polish: I nie chodzi o estetykę: w społeczeństwie obowiązuje zasada: „Z kim przestajesz, takim się stajesz”, więc i oglądanie – godnych podziwu skądinąd – wysiłków para-sportowców może przynieść – przejściowe, na szczęście – zaburzenia w motoryce!). Jeśli chcemy, by ludzkość się rozwijała, w telewizji powinnismy ogladac ludzi zdrowych, pieknych, silnych, uczciwych, madrych – a nie zboczeńców, morderców, słabeuszy, nieudaczników, kiepskich, idiotów – i inwalidów, niestety.
Source: Blog of the autor http://3obieg.pl/para-olimpiada-czyli-paranoja
(A.J. Broomhall. Hudson Taylor and China’s Open Century, Book Five: Refiner’s Fire. London: Hodder and Stoughton and Overseas Missionary Fellowship, 1985, 373).
Statement before the National Commission on Public Service http://www.uscourts.gov/Press_Releases/cj.html, July 15, 2002.
Books, articles, and speeches
Source: Sociology and modern systems theory (1967), p. 18 as cited in: D. Paul Johnson (2008) Contemporary Sociological Theory: An Integrated Multi-Level Approach. p. 472.
Diary entry (1820), as quoted in The Diary of John Quincy Adams (1951), by John Quincy Adams, Scribner's Sons, New York, p. 228-229 http://web.archive.org/web/20130703084250/http://home.nas.com/lopresti/ps6.htm
Philozoia; or Moral Reflections on the Actual Condition of the Animal Kingdom, and on the Means of Improving the same, Brussels: Deltombe and W. Todd, 1839, pp. 42 https://books.google.it/books?id=hdVq93Ypgu0C&pg=PA42-43.
Source: Titans of Chaos (2007), Chapter 22, “The Bubble Bath” (p. 306)
pg. 21
Main Currents Of Marxism (1978), Three Volume edition, Volume III: The Breakdown
1920s, The Press Under a Free Government (1925)
Interview on NBC News' Meet The Press (July 31, 2016)
“The Scent Of Happiness”, in The Agni and the Ecstasy (London: Arktos, 2012), p. 302 https://books.google.it/books?id=fYjX7W6SCLMC&pg=PA302.
Source: The Emotions of Normal People (1928), p.2
We can send a man to the moon but we still can't handle relationships: exploring a misleading cliche, pp. 269–270
The Inner Male (1987)
Source: Memories of My Life (1908), Ch. XX Heredity ( 1909 ed. http://books.google.com/books?id=X9IIAQAAIAAJ)
2006 interview in Business Week, cited in: Rebutting Clayton Christensen on Apple's 'Troubled' Future http://seekingalpha.com/article/5633-rebutting-clayton-christensen-on-apples-troubled-future-aapl-msft-dell in Seeking Alpha (11 January 2006)
2000s
Tarkan Q & A, Tarkan Translations, April 10, 2003 http://tarkantr.blogspot.com/2005/05/q.html,
February 26, 1969, page 104.
Official Report of Proceedings of the Hong Kong Legislative Council
Conference Report, Apr. 1948, p. 5, and quoted in The Celestial Nature of Self-reliance http://lds.org/portal/site/LDSOrg/menuitem.b12f9d18fae655bb69095bd3e44916a0/?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=0b3ac5e8b4b6b010VgnVCM1000004d82620a____&hideNav=1|
Quotes as an apostle
To leigh Sales "Tony Abbott blames carbon tax for 'uncertainty'" http://www.abc.net.au/7.30/content/2012/s3573785.htm 7.30 Report, August 22, 2012.
2012
On Democracy (6 October 1884)
The Official Website of the Senate of the Philippines http://www.senate.gov.ph/press_release/2009/0812_escudero1.asp
2009, Statement: on the latest conviction of Aung San Suu Kyi
Speech http://hansard.millbanksystems.com/commons/1990/mar/06/prevention-of-terrorism in the House of Commons (6 March 1990).
1990s
1960s, Remarks at the signing of the Immigration Bill (1965)
Source: My Years with General Motors, 1963, p. 173 (2015 edition)
This was first used by Franklin for the Pennsylvania Assembly in its " Reply to the Governor https://founders.archives.gov/documents/Franklin/01-06-02-0107" (11 Nov. 1755)
This quote was used as a motto on the title page of An Historical Review of the Constitution and Government of Pennsylvania (1759); the book was published by Franklin; its author was Richard Jackson, but Franklin did claim responsibility for some small excerpts http://www.philaprintshop.com/rarephila.html that were used in it.
In 1775 Franklin again used this phrase in his contribution to Massachusets Conference https://founders.archives.gov/documents/Franklin/01-21-02-0269 (Objections to Barclay’s Draft Articles of February 16.) - "They who can give up essential Liberty to obtain a little temporary Safety, deserve neither Liberty nor Safety."
An earlier variant by Franklin in Poor Richard's Almanack (1738): "Sell not virtue to purchase wealth, nor Liberty to purchase power."
Many paraphrased derivatives of this have often become attributed to Franklin:
They that can give up essential liberty to purchase a little temporary safety, deserve neither liberty nor safety.
They that can give up essential liberty to obtain a little temporary safety deserve neither liberty nor safety.
Those Who Sacrifice Liberty For Security Deserve Neither.
He who would trade liberty for some temporary security, deserves neither liberty nor security.
He who sacrifices freedom for security deserves neither.
People willing to trade their freedom for temporary security deserve neither and will lose both.
If we restrict liberty to attain security we will lose them both.
Any society that would give up a little liberty to gain a little security will deserve neither and lose both.
He who gives up freedom for safety deserves neither.
Those who would trade in their freedom for their protection deserve neither.
Those who give up their liberty for more security neither deserve liberty nor security.
1750s
Source: https://founders.archives.gov/documents/Franklin/01-06-02-0107#BNFN-01-06-02-0107-fn-0005
Speech in the House of Commons (26 November 1973) http://hansard.millbanksystems.com/commons/1973/nov/26/fuel-and-electricity-bill on the Conservatives' Fuel and Electricity (Control) Bill
1970s
talking to jazz-player David Anram in the jazz club the 'Five Spot', in 1956, she was visiting with Franz Kline
Quoted by David Anram in 'Introduction', in The Stamp of Impulse, Abstract expressionist prints, ed. David Acton, David Amram, David Lehman, Worcester Art Museum, 2001 p. 21
1950 - 1975
Personal diary 6:00 P. M. Monday (21 July 1947) https://www.trumanlibrary.org/diary/page21.htm
on the Magna Carta's legacy
A Shortened History of England (1959)
As quoted in The German-Polish Frontier (1959) by Walter M. Drzewieniecki, p. 71
"A Quahog is a Quahog", p. 213
The Panda's Thumb (1980)
Restriction on 'usury' or restrictions on the laws in relation to the collection of interest
Vol. 4, pt. 2, translated by W.P. Dickson.
The History of Rome - Volume 4: Part 2
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
“Fifty Years of American Poetry”, pp. 332–333
The Third Book of Criticism (1969)
Speech http://hansard.millbanksystems.com/commons/1985/nov/12/industry-and-employment in the House of Commons (12 November 1985).
1980s
Lamb's letter to Coleridge in Oct. 24th, 1796. As quoted in Works of Charles and Mary Lamb (1905). Letter 11.
2000s, 2003, A Vision for Iraq and the Iraqi people (March 2003)
Vol. 1, Book II , Chapter 1. "Change of the Constitution" Translated by W.P. Dickson
The History of Rome - Volume 1
Oscar Iden Lecture Series, Lecture 3: "The State of Individuals" (1976)
Source: The Sword or the Cross, Which Should be the Weapon of the Christian Militant? (1921), Ch.6 p. 106
Japan's Nintendo wins exclusive deal for Capcom's Monster Hunter 3 title http://www.sharewatch.com/story.php?storynumber=49593
State of the Union Address (12 January 1977)
1970s
Diary (17 February 1882)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
Speech in the House of Commons http://hansard.millbanksystems.com/commons/1914/jul/23/finance-bill on the day the Austrian ultimatum was sent to Serbia (23 July 1914); The "neighbour" mentioned is Germany.
Chancellor of the Exchequer
Excerpts from an address to the Commonwealth Workshop in Nadi, 29 August 2005
"The Magic of Science" in Imperial Oil Review (Spring, 1994) http://sites.utoronto.ca/jpolanyi/public_affairs/public_affairs4f.html.
Context: It is not the laws of physics that make science possible but the unprovable proposition that there exists a grand design underlying the physical world. And not just any old "grand design" but one that is accessible to the limited senses and modest reasoning powers of the species to which we belong. Scientists subscribe with such conviction to this article of faith that they are willing to commit a lifetime to the pursuit of scientific discovery. It is hardly surprising that an activity so magical is also undefinable. Science is what scientists do. And what they do is look around themselves for messages written in the sky, the earth, the oceans and all living things – messages that tell of the unity of creation. These messages have been there – unseen, though at times written in letters miles high – since the dawn of history. But we have just passed through an epoch in which, quite suddenly, scientists seem to have learnt speed reading. Discoveries have been coming at an unprecedented pace. In the wake of such a period it is common to consider that we may be approaching the point where all that is readable in nature will have been read. We should be skeptical of such claims. Success in reading some messages brings with it a temporary blindness to others. We forget that between the words written in black in nature's book there are likely to be messages of equal importance written in white. It is a truism that success in science comes to the individuals who ask the right questions.
Source: The Visitor (2002), Ch. 44 : the visitor
Context: "This place is a godland, you may call me god. Small g, for I am not proud. We are a race evolving in this Creation to serve the Maker of it. We act as temporary deities during the childhood of individual peoples and planets. I was the midwife who brought forth this world, who stirred the primordial ooze, and noted the life that crawled up from the sea. Our race is not unlike yours, but I am very old, and you are still very young."
"We come and go. I came to teach your people language. I raised up oracles, whispered to soothsayers, wove bright visions for sorcerers, and spoke marvels to your alchemists. I came again to raise up prophets in the the Real One's name: Bruno, Galileo, Newton, Fermi..."
The doctor interrupted, "The Real One? Who?"
"The Being whom I worship. The Ultimate who stands apart from time. The Deity some men think they are addressing when they pray with words. The Real One doesn't even perceive words. If IT did, imagine what IT would have to listen to! The Real One sees only the pattern of what is, where it begins and where it comes to rest. The only prayer IT perceives is action. … Only actions enter the pattern the Real One sees. What is. What was done. IT perceives neither intentions nor remorse."
Pt. III, Ch. 19 : The Right to Ignore the State, § 2
Social Statics (1851)
Context: “No human laws are of any validity if contrary to the law of nature; and such of them as are valid derive all their force and all their authority mediately or immediately from this original.” Thus writes Blackstone, to whom let all honour be given for having so far outseen the ideas of his time; and, indeed, we may say of our time. A good antidote, this, for those political superstitions which so widely prevail. A good check upon that sentiment of power-worship which still misleads us by magnifying the prerogatives of constitutional governments as it once did those of monarchs. Let men learn that a legislature is not “our God upon earth,” though, by the authority they ascribe to it, and the things they expect from it, they would seem to think it is. Let them learn rather that it is an institution serving a purely temporary purpose, whose power, when not stolen, is at the best borrowed.
Source: Detective Story (2008), p. 66.
Context: "You mustn’t forget about your future, Enrique."
"I’m living for the present, Dad."
"Ah!" he waved that aside. "The present is just temporary."
‘ I boiled up. "I know," I burst out. ‘It only has to be accepted temporarily — temporarily, but every day afresh. And every day ever more. Temporarily. Until we have lived to the end of our temporary lives, and one fine day we temporarily die.
Anarchism: Its Philosophy and Ideal (1896)
Context: Harmony thus appears as a temporary adjustment, established among all forces acting upon a given spot — a provisory adaptation; and that adjustment will only last under one condition: that of being continually modified; of representing every moment the resultant of all conflicting actions. Let but one of those forces be hampered in its action for some time and harmony disappears. Force will accumulate its effect; it must come to light, it must exercise its action, and if other forces hinder its manifestation it will not be annihilated by that, but will end by upsetting the present adjustment, by destroying harmony, in order to find a new form of equilibrium and to work to form a new adaptation. Such is the eruption of a volcano, whose imprisoned force ends by breaking the petrified lavas which hindered them to pour forth the gases, the molten lavas, and the incandescent ashes. Such, also, are the revolutions of mankind.
“With a library you are free, not confined by temporary political climates.”
Index on Censorship (March/April 1999)
Context: With a library you are free, not confined by temporary political climates. It is the most democratic of institutions because no one — but no one at all — can tell you what to read and when and how.
Five Essays on Liberty (2002), Two Concepts of Liberty (1958)
Context: If, as I believe, the ends of men are many, and not all of them are in principle compatible with each other, then the possibility of conflict — and of tragedy — can never wholly be eliminated from human life, either personal or social. The necessity of choosing between absolute claims is then an inescapable characteristic of the human condition. This gives its value to freedom as Acton conceived of it — as an end in itself, and not as a temporary need, arising out of our confused notions and irrational and disordered lives, a predicament which a panacea could one day put right.
The Snow Leopard (1978)
Context: The ancient intuition that all matter, all “reality,” is energy, that all phenomena, including time and space, are mere crystallizations of mind, is an idea with which few physicists have quarreled since the theory of relativity first called into question the separate identities of energy and matter. Today most scientists would agree with the ancient Hindus that nothing exists or is destroyed, things merely change shape or form; that matter is insubstantial in origin, a temporary aggregate of the pervasive energy that animates the electron. … The cosmic radiation that is thought to come from the explosion of creation strikes the earth with equal intensity from all directions, which suggests either that the earth is at the center of the universe, as in our innocence we once supposed, or that the known universe has no center. Such an idea holds no terror for mystics; in the mystical vision, the universe, its center, and its origins are simultaneous, all around us, all within us, and all One.
Source: Life, the Truth, and Being Free (2010), p. 123
Context: Your truth is that you are a creation of God. Your truth can't change; it's permanent. When you can see your permanent truth clearly you'll be able to deal with any temporary condition effectively.
No. 78
The Federalist Papers (1787–1788)
Context: That inflexible and uniform adherence to the rights of the Constitution, and of individuals, which we perceive to be indispensable in the Courts of justice, can certainly not be expected from Judges who hold their offices by a temporary commission. Periodical appointments, however regulated, or by whomsoever made, would, in some way or other, be fatal to their necessary independence. If the power of making them was committed either to the Executive or Legislature, there would be danger of an improper complaisance to the branch which possessed it; if to both, there would be an unwillingness to hazard the displeasure of either; if to the People, or to persons chosen by them for the special purpose, there would be too great a disposition to consult popularity, to justify a reliance that nothing would be consulted but the Constitution and the laws.
Speech http://hansard.millbanksystems.com/commons/1844/aug/07/foreign-policy-of-ministers in the House of Commons (7 August 1844).
1840s
Context: Ministers, in fact, appear to shape their policy not with reference to the great interests of their own country, but from a consideration of the effect which their course may produce upon the position of Foreign Governments. It may very well be a desirable object, and one worthy of consideration, that a particular individual should continue in the administration of affairs in another country, but it is too much that from regard to that object, the interests of this country should be sacrificed, and that every demand of Foreign Powers should be acceded to... It seems to me that the system of purchasing temporary security by lasting sacrifices, and of placing the interests of Foreign Ministries above those of this country, is one that never can be worked out with advantage either to the honour of this country, or to that of the Administration which pursues such a course. Since the accession to office of the right hon. Gentleman opposite, no one can have failed to observe, that there has been a great diminution of British influence and consideration in every foreign country. Influence abroad is to be maintained only by the operation of one or other of two principles—hope and fear. We ought to teach the weaker Powers to hope that they will receive the support of this country in their time of danger. Powerful countries should be taught to fear that they will be resisted by England in any unjust acts either towards ourselves or towards those who are bound in ties of amity with us.
Vol. 1, pt. 1, translated by W.P.Dickson.
Introductory Paragraph
The History of Rome - Volume 1
Context: The Mediterranean Sea with its various branches, penetrating far into the great Continent, forms the largest gul of the ocean, and, alternately narrowed by islands or projections of the land and expanding to considerable breadth, at once separates and connects the three divisions of the Old World. The shores of this inland sea were in ancient times peopled by various nations, belonging in an ethno-graphical and philological point of view to different races, but constituting in their historical aspect one whole. This historic whole has been usually, but not very appropriately, entitled the history of the ancient world. It is in reality the history of the civilization among the Mediterranean nations; and as it passes before us in its successive stages, it presents four great phases of development, - the history of the Coptic or Egyptian stock dwelling on the southern shore, the history of the Aramaean or Syrian Nation, which occupied the east coast and extended into the interior of Asia as far as the Euphrates and Tigris, and the histories of the twin-peoples, the Hellenes and the Italians, who received as their heritage the countries bordering on its European shores. Each of these histories was in its earlier stages connected with other regions and with other cycles of historical evolution, but each soon entered on its own peculiar career. The surrounding nations of alien or even of kindred extraction, - the Berbers and Negroes of Africa, the Arabs and Persians, and Indians of Asia, the Celts and Germs of Europe, - came into manifold contact with the peoples inhabiting the borders of the Mediterranean, but they neither imparted unto them nor received from them any influences of really decisive effect upon their respective destinies. So far, therefore, as cycles of culture admit of demarcation at all, we may regard that cycle as a unity which has its culminating points denoted by the names Thebes, Carthage, Athens, and Rome. The four nations represented by these names, after each of them had attained in a path of its own peculiar and noble civilization, mingled with one another in the most varied relations of reciprocal intercourse, and skilfully elaborated and richly developed all the elements of human nature. At length their cycle as accomplished. New peoples who hitherto had onled laved the territories of the states of the Mediterranean, as waves lave the beach, overflowed both shores, severed the history of its south coast from that of the north, and transferred the centre of civilization from the Mediterranean to the Atlantic Ocean. The distinction between ancient and modern history, therefore, is no mere accident, nor yet a mere matter of chronological convenience. What is called modern history is in reality the formation of a new cycle of culture, connected at several epochs of its development with the perishing or perished civilization of the mediterranean states, as that was connected with the primitive civilization of the Indo-Germanic stock, but destined, like that earlier cycle, to traverse an orbit of its own. It too is destined to experience in full measure the vicissitudes of national weal and woe, period of growth, of full vigour, and of age, the blessedness of creative effort, in religion, polity, and art, the comfort of enjoying the material and intellectual acquisitions it has won, perhaps also, some day, the decay of productive power in the satiety of contentment with the goal attained. But that goal too will only be temporary: the grandest system of civilization has its orbit, and may complete its course; but not so the human race, to which, even when it seems to have attained its goal, the old task is ever set anew with a wider range and with a deeper meaning.
Progress, Coexistence and Intellectual Freedom (1968), Dangers, Pollution of Environment
Context: The problem of geohygiene (earth hygiene) is highly complex and closely tied to economic and social problems. This problem can therefore not be solved on a national and especially not on a local basis. The salvation of our environment requires that we overcome our divisions and the pressure of temporary, local interests. Otherwise, the Soviet Union will poison the United States with its wastes and vice versa.
Hagakure (c. 1716)
Context: Although all things are not to be judged in this manner, I mention it in the investigation of the Way of the Samurai. When the time comes, there is no moment for reasoning. And if you have not done your inquiring beforehand, there is most often shame. Reading books and listening to people's talk are for the purpose of prior resolution.
Above all, the Way of the Samurai should be in being aware that you do not know what is going to happen next, and in querying every item day and night. Victory and defeat are matters of the temporary force of circumstances.
1900s, The Moral Equivalent of War (1906)
Context: Such a conscription, with the state of public opinion that would have required it, and the many moral fruits it would bear, would preserve in the midst of a pacific civilization the manly virtues which the military party is so afraid of seeing disappear in peace. We should get toughness without callousness, authority with as little criminal cruelty as possible, and painful work done cheerily because the duty is temporary, and threatens not, as now, to degrade the whole remainder of one's life. I spoke of the "moral equivalent" of war. So far, war has been the only force that can discipline a whole community, and until and equivalent discipline is organized, I believe that war must have its way. But I have no serious doubt that the ordinary prides and shames of social man, once developed to a certain intensity, are capable of organizing such a moral equivalent as I have sketched, or some other just as effective for preserving manliness of type. It is but a question of time, of skilful propogandism, and of opinion-making men seizing historic opportunities.
Radio address "Our American Culture" broadcast during an intermission of the Metropolitan Opera. (1 March 1941)
Context: Once a man has tasted freedom he will never be content to be a slave. That is why I believe that this frightfulness we see everywhere today is only temporary. Tomorrow will be better for as long as America keeps alive the ideals of freedom and a better life. All men will want to be free and share our way of life. There must be so much that I should have said, but haven't. What I will say now is just what most of us are probably thinking every day. I thank God and America for the right to live and raise my family under the flag of tolerance, democracy and freedom.
Letter to Thomas Moore (9 April 1814).
Context: My great comfort is, that the temporary celebrity I have wrung from the world has been in the very teeth of all opinions and prejudices. I have flattered no ruling powers; I have never concealed a single thought that tempted me.
Young India (21 May 1925)
1920s
Context: There is no principle worth the name if it is not wholly good. I swear by non-violence because I know that it alone conduces to the highest good of mankind, not merely in the next world, but in this also. I object to violence because, when it appears to do good, the good is only temporary, the evil it does is permanent.
Kashf ul Asrar: translated by Ambreen Moghees Sarwari Qadri.
Kashf ul Asrār
Speech to the Welsh Council of Labour (25 May 1968), quoted in The Times (27 May 1968), p. 2
1960s
1960s, The Quest for Peace and Justice (1964)