The Art of Persuasion
2015, Remarks to the People of Africa (July 2015)
Press statement as quoted in Countdown with Keith Olbermann (1 August 2008) http://www.msnbc.msn.com/id/26010596/
2008
2016, United Nations Address (September 2016)
Source: Carnap’s intellectual biography (1963), p. 25 as cited in: M. J. Cresswell (2010) " Carnap's logic http://apacentral.org/necessity/Cresswell_Carnap.pdf"
“Define your terms, you will permit me again to say, or we shall never understand one another.”
Définissez les termes, vous dis-je, ou jamais nous ne nous entendrons.
"Miracles" http://oll.libertyfund.org/titles/voltaire-the-works-of-voltaire-vol-vi-philosophical-dictionary-part-4 (1764)
Citas, Dictionnaire philosophique (1764)
2015, Leaders' Summit on Countering ISIL and Violent Extremism speech (September 2015)
as quoted in an interview by Matthew Chalmers: [Model physicist, CERN Courier, 13 October 2017, http://cerncourier.com/cws/article/cern/70138]
Shri K. R. Narayanan President of India in Conversation with N. Ram on Doordarshan and All India Radio
As quoted in "President Xi: Anti-corruption efforts need to draw on heritage" http://english.cntv.cn/20130420/104746.shtml in cctv.com English (20 April 2013).
2010s
1980s, First term of office (1981–1985), Abortion and the Conscience of the Nation (1983)
Sir Jadunath Sarkar Shivaji and His Times, 1919, p. 406
The Art of Persuasion
1910s, The Progressives, Past and Present (1910)
The Origin and Ideals of the Modern School (1908)
Algebraic Geometry, Springer, (1977), p. xiii
Algebraic Geometry (1977)
Jeff Fager — quoted in CBS News, Andy Rooney dead at 92, November 5, 2011, CBS, October 31, 2013 http://www.cbsnews.com/8301-18560_162-57319150/andy-rooney-dead-at-92/,
About
Letter to James F. Morton (6 November 1930), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 207
Non-Fiction, Letters, to James Ferdinand Morton, Jr.
Lotfi Asker Zadeh, George Jiri Klir, Bo Yuan (1996) Fuzzy Sets, Fuzzy Logic, and Fuzzy Systems: Selected Papers. p. 238
1990s
1990s and later, "The Institutional Structure of Production" (1992)
Letter to Lord Russell of Liverpool, February 18, 1959
1950s
Source: Evolution of the Brain: Creation of the Self (1989), p. 241
Context: I maintain that the human mystery is incredibly demeaned by scientific reductionism, with its claim in promissory materialism to account eventually for all of the spiritual world in terms of patterns of neuronal activity. This belief must be classed as a superstition … we have to recognize that we are spiritual beings with souls existing in a spiritual world as well as material beings with bodies and brains existing in a material world.
Source: 1850s, Practice in Christianity (September 1850), p. 115
Context: When in sickness I go to a physician, he may find it necessary to prescribe a very painful treatment-there is no self-contradiction in my submitting to it. No, but if on the other hand I suddenly find myself in trouble, an object of persecution, because, because I have gone to that physician: well, then then there is a self-contradiction. The physician has perhaps announced that he can help me with regard to the illness from which I suffer, and perhaps he can really do that-but there is an "aber" [but] that I had not thought of at all. The fact that I get involved with this physician, attach myself to him-that is what makes me an object of persecution; here is the possibility of offense. So also with Christianity. Now the issue is: will you be offended or will you believe. If you will believe, then you push through the possibility of offense and accept Christianity on any terms. So it goes; then forget the understanding; then you say: Whether it is a help or a torment, I want only one thing, I want to belong to Christ, I want to be a Christian.
What I Believe (1938)
Context: Democracy is not a beloved Republic really, and never will be. But it is less hateful than other contemporary forms of government, and to that extent it deserves our support. It does start from the assumption that the individual is important, and that all types are needed to make a civilization. It does not divide its citizens into the bossers and the bossed — as an efficiency-regime tends to do. The people I admire most are those who are sensitive and want to create something or discover something, and do not see life in terms of power, and such people get more of a chance under a democracy than elsewhere. They found religions, great or small, or they produce literature and art, or they do disinterested scientific research, or they may be what is called "ordinary people", who are creative in their private lives, bring up their children decently, for instance, or help their neighbours. All these people need to express themselves; they cannot do so unless society allows them liberty to do so, and the society which allows them most liberty is a democracy.
Session 884, Page 138
Dreams, Evolution and Value Fulfillment, Volume One (1986)
Context: Value fulfillment itself is most difficult to describe, for it combines the nature of a loving presence - a presence with the innate knowledge of its own divine complexity - with a creative ability of infinite proportions that seeks to bring to fulfillment even the slightest, most distant portion of its own inverted complexity. Translated into simpler terms, each portion of energy is endowed with an inbuilt reach of creativity that seeks to fulfill its own potentials in all possible variations - and in such a way that such a development also furthers the creative potentials of each other portion of reality.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 98
As quoted in World Marxist Review : Problems of Peace and Socialism (1958), p. 40
Context: Democracy and socialism are means to an end, not the end itself. We talk of the good of society. Is this something apart from, and transcending, the good of the individuals composing it? If the individual is ignored and sacrificed for what is considered the good of the society, is that the right objective to have?
It was agreed that the individual should not be sacrificed and indeed that real social progress will come only when opportunity is given to the individual to develop, provided "the individual" is not a selected group but comprises the whole community. The touchstone, therefore, should be how far any political or social theory enables the individual to rise above his petty self and thus think in terms of the good of all. The law of life should not be competition or acquisitiveness but cooperation, the good of each contributing to the good of all.
“In 1846 he was elected to the lower House of Congress, and served one term only”
1860s, A Short Autobiography (1860)
Context: In 1846 he was elected to the lower House of Congress, and served one term only, commencing in December, 1847, and ending with the inauguration of General Taylor, in March, 1849. All the battles of the Mexican war had been fought before Mr. Lincoln took his seat in Congress but the American army was still in Mexico, and the treaty of peace was not fully and formally ratified till the June afterwards.... he voted for all the supply measures that came up, and for all the measures in any way favorable to the officers, soldiers, and their families, who conducted the war through: with the exception that some of these measures passed without yeas and nays, leaving no record as to how particular men voted. The "Journal" and "Globe" also show him voting that the war was unnecessarily and unconstitutionally begun by the President of the United States.
The Evolution of the Physicist's Picture of Nature (1963)
Context: It seems to be one of the fundamental features of nature that fundamental physical laws are described in terms of a mathematical theory of great beauty and power, needing quite a high standard of mathematics for one to understand it. You may wonder: Why is nature constructed along these lines? One can only answer that our present knowledge seems to show that nature is so constructed. We simply have to accept it. One could perhaps describe the situation by saying that God is a mathematician of a very high order, and He used very advanced mathematics in constructing the universe. Our feeble attempts at mathematics enable us to understand a bit of the universe, and as we proceed to develop higher and higher mathematics we can hope to understand the universe better.
Session 769, Page 61
The Nature of the Psyche: Its Human Expression (1979)
Context: In larger terms, it is as natural for a man to love a man, and for a woman to love a woman, as it is to show love for the opposite sex. For that matter, it is more natural to be bisexual.
Speak, Memory: A Memoir (1951)
Context: Her intense and pure religiousness took the form of her having equal faith in the existence of another world and in the impossibility of comprehending it in terms of earthly life. All one could do was to glimpse, amid the haze and the chimeras, something real ahead, just as persons endowed with an unusual persistence of diurnal cerebration are able to perceive in their deepest sleep, somewhere beyond the throes of an entangled and inept nightmare, the ordered reality of the waking hour.
1860s, First Inaugural Address (1861)
Context: One section of our country believes slavery is right and ought to be extended, while the other believes it is wrong and ought not to be extended. This is the only substantial dispute. The fugitive-slave clause of the Constitution and the law for the suppression of the foreign slave trade are each as well enforced, perhaps, as any law can ever be in a community where the moral sense of the people imperfectly supports the law itself. The great body of the people abide by the dry legal obligation in both cases, and a few break over in each. This I think, can not be perfectly cured, and it would be worse in both cases after the separation of the sections than before. The foreign slave trade, now imperfectly suppressed, would be ultimately revived without restriction in one section, while fugitive slaves, now only partially surrendered, would not be surrendered at all by the other. Physically speaking, we can not separate. We can not remove our respective sections from each other nor build an impassable wall between them. A husband and wife may be divorced and go out of the presence and beyond the reach of each other, but the different parts of our country can not do this. They can not but remain face to face, and intercourse, either amicable or hostile, must continue between them, Is it possible, then, to make that intercourse more advantageous or more satisfactory after separation than before? Can aliens make treaties easier than friends can make laws? Can treaties be more faithfully enforced between aliens than laws can among friends? Suppose you go to war, you can not fight always; and when, after much loss on both sides and no gain on either, you cease fighting, the identical old questions, as to terms of intercourse, are again upon you.
Letter to Paul Dukas (1901)
Context: I confess that I am no longer thinking in musical terms, or at least not much, even though I believe with all my heart that Music remains for all time the finest means of expression we have. It’s just that I find the actual pieces — whether they’re old or modern, which is in any case merely a matter of dates — so totally poverty-stricken, manifesting an inability to see beyond the work-table. They smell of the lamp, not of the sun. And then, overshadowing everything, there’s the desire to amaze one’s colleagues with arresting harmonies, quite unnecessary for the most part. In short, these days especially, music is devoid of emotional impact. I feel that, without descending to the level of the gossip column or the novel, it should be possible to solve the problem somehow. There’s no need either for music to make people think! … It would be enough if music could make people listen, despite themselves and despite their petty mundane troubles, and never mind if they’re incapable of expressing anything resembling an opinion. It would be enough if they could no longer recognize their own grey, dull faces, if they felt that for a moment they had been dreaming of an imaginary country, that’s to say, one that can’t be found on the map.
Existence (1956) p. 39; also published in The Discovery of Being : Writings in Existential Psychology (1983), Part III : Contributions to Therapy, Ch. 6 : To Be and Not to Be, p. 94
Existence (1958)
Context: It is interesting that the term mystic is used in this derogatory sense to mean anything we cannot segmentize and count. The odd belief prevails in our culture that a thing or experience is not real if we cannot make it mathematical, and that somehow it must be real if we can reduce it to numbers. But this means making an abstraction out of it … Modern Western man thus finds himself in the strange situation, after reducing something to an abstraction, of having then to persuade himself it is real. … the only experience we let ourselves believe in as real, is that which precisely is not.
2016, DNC Address (July 2016)
Context: A lot has happened over the years. And while this nation has been tested by war, and it's been tested by recession and all manner of challenges — I stand before you again tonight, after almost two terms as your president, to tell you I am more optimistic about the future of America than ever before.
How could I not be — after all that we’ve achieved together? After the worst recession in 80 years, we fought our way back.
1910s, Address to the Knights of Columbus (1915)
Context: In my Cabinet at the time there were men of English and French, German, Irish, and Dutch blood, men born on this side and men born in Germany and Scotland; but they were all Americans and nothing else; and every one of them was incapable of thinking of himself or of his fellow-countrymen, excepting in terms of American citizenship. If any one of them had anything in the nature of a dual or divided allegiance in his soul, he never would have been appointed to serve under me, and he would have been instantly removed when the discovery was made. There wasn't one of them who was capable of desiring that the policy of the United States should be shaped with reference to the interests of any foreign country or with consideration for anything, outside of the general welfare of humanity, save the honor and interest of the United States, and each was incapable of making any discrimination whatsoever among the citizens of the country he served, of our common country, save discrimination based on conduct and on conduct alone.
Sixth Talk in New Delhi (31 October 1956) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=570&chid=4889&w=%22It+seems+to+me+that+the+real+problem+is+the+mind+itself%22, J.Krishnamurti Online, JKO Serial No. 561031, Vol. X, p. 155
1950s
Context: It seems to me that the real problem is the mind itself, and not the problem which the mind has created and tries to solve. If the mind is petty, small, narrow, limited, however great and complex the problem may be, the mind approaches that problem in terms of its own pettiness. If I have a little mind and I think of God, the God of my thinking will be a little God, though I may clothe him with grandeur, beauty, wisdom, and all the rest of it. It is the same with the problem of existence, the problem of bread, the problem of love, the problem of sex, the problem of relationship, the problem of death. These are all enormous problems, and we approach them with a small mind; we try to resolve them with a mind that is very limited. Though it has extraordinary capacities and is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or the Gita, or some other religious book, but it is still a small mind, and a small mind confronted with a complex problem can only translate that problem in terms of itself, and therefore the problem, the misery increases. So the question is: Can the mind that is small, petty, be transformed into something which is not bound by its own limitations?
Book V, 5.111-[4]
History of the Peloponnesian War, Book V
Wholeness and the Implicate Order (1980)
Context: My suggestion is that at each state the proper order of operation of the mind requires an overall grasp of what is generally known, not only in formal logical, mathematical terms, but also intuitively, in images, feelings, poetic usage of language, etc. (Perhaps we could say that this is what is involved in harmony between the 'left brain' and the 'right brain'). This kind of overall way of thinking is not only a fertile source of new theoretical ideas: it is needed for the human mind to function in a generally harmonious way, which could in turn help to make possible an orderly and stable society. <!-- p. xi
1910s, The Progressives, Past and Present (1910)
Context: The greatest evils in our industrial system to-day are those which rise from the abuses of aggregated wealth; and our great problem is to overcome these evils and cut out these abuses. No one man can deal with this matter. It is the affair of the people as a whole. When aggregated wealth demands what is unfair, its immense power can be met only by the still greater power of the people as a whole, exerted in the only way it can be exerted, through the Government; and we must be resolutely prepared to use the power of the Government to any needed extent, even though it be necessary to tread paths which are yet untrod. The complete change in economic conditions means that governmental methods never yet resorted to may have to be employed in order to deal with them. We can not tolerate anything approaching a monopoly, especially in the necessaries of life, except on terms of such thoroughgoing governmental control as will absolutely safe guard every right of the public. Moreover, one of the most sinister manifestations of great corporate wealth during recent years has been its tendency to interfere and dominate in politics.
2014, Sixth State of the Union Address (January 2014)
Context: And finally, let's remember that our leadership is defined not just by our defense against threats but by the enormous opportunities to do good and promote understanding around the globe, to forge greater cooperation, to expand new markets, to free people from fear and want. And no one is better positioned to take advantage of those opportunities than America. Our alliance with Europe remains the strongest the world has ever known. From Tunisia to Burma, we're supporting those who are willing to do the hard work of building democracy. In Ukraine, we stand for the principle that all people have the right to express themselves freely and peacefully and to have a say in their country's future. [... ] We do these things because they help promote our long-term security. And we do them because we believe in the inherent dignity and equality of every human being, regardless of race or religion, creed or sexual orientation. [... ] My fellow Americans, no other country in the world does what we do. On every issue, the world turns to us, not simply because of the size of our economy or our military might but because of the ideals we stand for and the burdens we bear to advance them.
Letter to Carl Jung, (16 June 1948)
Context: The purely psychological interpretation only apprehends half of the matter. The other half is the revealing of the archetypal basis of the terms actually applied in modern physics. What the final method of observation must see in the production of "background physics" through the unconscious of modern man is a directing of objective toward a future description of nature that uniformly comprises physis and psyche, a form of description that at the moment we are experiencing only in a prescientific phase. To achieve such a uniform description of nature, it appears to be essential to have recourse to the archetypal background of the scientific terms and concepts.
Oui interview (1979)
Context: We live in a very special time right now. At no other time in history has there been such mass disillusionment in terms of reliance on governing functions. Most people don’t want to come to terms with that. It’s been proven over and over again that the emperor isn’t wearing any clothes, but most people don’t like to look at naked emperors. In the process of turning around to avert their eyes, they saw the discotheques and a few other things and latched onto them.
“If I don't have this done in three years, then there's going to be a one-term proposition.”
FLASHBACK: Obama: My Presidency Will Be ‘A One-Term Proposition’ If Economy Doesn't Turn In 3 Years (1 February 2009) http://cnsnews.com/news/article/flashback-obama-my-presidency-will-be-one-term-proposition-if-economy-doesnt-turn-3
2009
Context: Look, I'm at the start of my administration. One nice thing about the situation I find myself in is that I will be held accountable. You know, I've got four years. A year from now I think people are going to see that we're starting to make some progress. But there's still going to be some pain out there. If I don't have this done in three years, then there's going to be a one-term proposition.
"With respect for Her Agony — but with Love" in LIFE magazine (7 February 1964)
Context: It is always and forever the same struggle: to perceive somehow our own complicity with evil is a horror not to be borne. … much more reassuring to see the world in terms of totally innocent victims and totally evil instigators of the monstrous violence we see all about us. At all costs, never disturb our innocence. But what is the most innocent place in any country? Is it not the insane asylum? These people drift through life truly innocent, unable to see into themselves at all. The perfection of innocence, indeed, is madness.
1790s, The Age of Reason, Part I (1794)
Context: It is a contradiction in terms and ideas to call anything a revelation that comes to us at second hand, either verbally or in writing. Revelation is necessarily limited to the first communication. After this, it is only an account of something which that person says was a revelation made to him; and though he may find himself obliged to believe it, it cannot be incumbent on me to believe it in the same manner, for it was not a revelation made to me, and I have only his word for it that it was made to him.
From 1980s onwards, Cosmography (1992)
Context: The dark ages still reign over all humanity, and the depth and persistence of this domination are only now becoming clear.
This Dark Ages prison has no steel bars, chains, or locks. Instead, it is locked by misorientation and built of misinformation. Caught up in a plethora of conditioned reflexes and driven by the human ego, both warden and prisoner attempt meagerly to compete with God. All are intractably skeptical of what they do not understand.
We are powerfully imprisoned in these Dark Ages simply by the terms in which we have been conditioned to think.
Campaign speech http://www.whitehouse.gov/the-press-office/2012/08/08/remarks-president-campaign-event, Grand Junction High School, Colorado, , quoted in
Furthermore compare what Obama said in 2009
2012
Context: Now, when we came together, we knew restoring that bargain — that deal, that compact — was not going to be easy. We knew it would take more than one year or one term or maybe even one President, because we had seen what had happened in the previous decade. Jobs had moved overseas. Folks were working harder and harder, but their wages or incomes, they were staying flat, sometimes even going down. The cost of everything from health care to college was going up. And then, it all culminated in the worst economic crisis since the Great Depression — a crisis that robbed too many of our friends and our neighbors of jobs, the value of their homes, their savings. And all that pushed the American Dream even further out of reach for too many working people.
Source: Bend Sinister (1963), p. vi.
Context: The term "bend sinister" means a heraldic bar or band drawn from the left side (and popularly, but incorrectly, supposed to denote bastardy). This choice of title was an attempt to suggest an outline broken by refraction, a distortion in the mirror of being, a wrong turn taken by life, a sinistral and sinister world. The title's drawback is that a solemn reader looking for "general ideas" or "human interest" (which is much the same thing) in a novel may be led to look for them in this one.
2015, Young African Leaders Initiative Presidential Summit Town Hall speech (August 2015)
Context: The best measure of how a country does economically in terms of development is how does it treat its women. And as I said in a speech -- a couple of the speeches that I gave while I was in Kenya and Ethiopia -- if you’re mistreating your women, then you’re just holding yourself back, you’re holding yourself down. You may have some false sense of importance, but ultimately you don’t benefit if women are being discriminated against, because that means when they’re working, your family is going to have less income. If they’re not educated, that means your children are less likely to be well educated, because, typically, the mother is the first educator of a child. So if they see you disrespecting your wife, then what lesson is your -- not just your girls, but what lessons are your sons learning from you? […] You do not lift yourself up by holding somebody else down.
2014, Young Southeast Asian Leaders Initiative Town Hall Speech (November 2014)
Context: But what I said to the civil society groups is, yes, it is important to protect specific ethnic groups from discrimination. And it is natural in a democracy that ethnic groups organize among themselves to be heard in the halls of power. So in the United States, for example, as its democracy developed, the Irish in big cities, they came together and they built organizations, and they were able to promote the interests of Irish Americans. And African Americans, when they were seeking their freedom, you had organizations like the NAACP that promoted the interests of African Americans. So there's nothing wrong with groups organizing around ethnic identity, or around economic interests, or around regional concerns. That's how a democracy naturally works. You get with people who agree with you or who are like you to make sure that your concerns are heard. But what I said is that it is important for a democracy that people's identities are also a national identity. If you walk down the streets of New York City, you will see people looking more different than this group right here. You'll see blue-eyed, blonde people. You'll see dark-skinned, black people. You'll see Asians. You'll see Muslims. You'll see -- but if you ask any of those people, “What are you?” -- I'm American. Now I may be an African American or an Asian American or an Irish American, but the first thing I'll say is, I'm an American. And if you don't have that sense of national unity, then it's very hard for a country to succeed -- particularly a small country like Myanmar. If people think in terms of ethnic identity before national identity, then I think over time the country will start breaking apart and democracy will not work. So there has to be a sense of common purpose. But that's not an excuse then for majority groups to say, don’t complain, to ethnic minorities -- because the ethnic minorities may have some real complaints. And part of what is important for the majority groups to do -- if, in fact, you have a national identity, that means that you've got to be concerned with a minority also because it reflects badly on your country if somebody from a minority group is not being treated fairly. America could not live up to its potential until it treated its black citizens fairly. That's just a fact, that that was a stain on America when an entire group of people couldn't vote, or didn't have legal protections. Because it made all [[United States Declarations of Independence|the Declarations of Independence and Constitution and rule of law, it made that seem like an illusion. And so when the Civil Rights Movement happened in the United States, that wasn't just a victory for African Americans, that was a victory for America because what it showed was that the whole country was going to be concerned about everybody, not just about some people. And it was a victory for America's national identity that it was treating minorities fairly. And that's I think how every country in ASEAN, including Myanmar, needs to think about these problems. You need to respect people's differences. You need to be attentive to the grievances of minorities that may be discriminated against. But both the majority and the minority, the powerful and the powerless, also have to have a sense of national identity in order to be successful.
Fourth Lincoln-Douglas Debate (Charleston, 18 September 1858)
1850s, Lincoln–Douglas debates (1858)
Context: While I was at the hotel to-day, an elderly gentleman called upon me to know whether I was really in favor of producing perfect equality between the negroes and white people. While I had not proposed to myself on this occasion to say much on that subject, yet as the question was asked me, I thought I would occupy perhaps five minutes in saying something in regard to it. I will say then that I am not, nor ever have been, in favor of bringing about in any way the social and political equality of the white and black races, that I am not, nor ever have been, in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say in addition to this that there is a physical difference between the white and black races which I believe will forever forbid the two races living together on terms of social and political equality. And inasmuch as they cannot so live, while they do remain together there must be the position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race. I say upon this occasion I do not perceive that because the white man is to have the superior position the negro should be denied every thing. I do not understand that because I do not want a negro woman for a slave I must necessarily want her for a wife. My understanding is that I can just let her alone. I am now in my fiftieth year, and I certainly never had a black woman for either a slave or a wife. So it seems to me quite possible for us to get along without making either slaves or wives of negroes. I will add to this that I have never seen, to my knowledge, a man, woman, or child who was in favor of producing a perfect equality, social and political, between negroes and white men... I have never had the least apprehension that I or my friends would marry negroes if there was no law to keep them from it, but as Judge Douglas and his friends seem to be in great apprehension that they might, if there were no law to keep them from it, I give him the most solemn pledge that I will to the very last stand by the law of this State, which forbids the marrying of white people with negroes.
Mother Night (1961)
Context: "You hate America, don't you?" she said.
"That would be as silly as loving it," I said. "It's impossible for me to get emotional about it, because real estate doesn't interest me. It's no doubt a great flaw in my personality, but I can't think in terms of boundaries. Those imaginary lines are as unreal to me as elves and pixies. I can't believe that they mark the end or the beginning of anything of real concern to the human soul. Virtues and vices, pleasures and pains cross boundaries at will."
Source: The Clash of Civilizations and the Remaking of World Order (1996), Ch. 1: The New Era in World Politics, § 2 : A Multipolar, Multicivilizational World
Context: In the post-Cold War world, for the first time in history, global politics has become multipolar and multicivilizational. During most of human existence, contacts between civilizations were intermittent or nonexistent. Then, with the beginning of the modern era, about A. D. 1500, global politics assumed two dimensions. For over four hundred years, the nation states of the West — Britain, France, Spain, Austria, Prussia, Germany, the United States, and others — constituted a multipolar international system within Western civilization and interacted, competed, and fought wars with each other. At the same time, Western nations also expanded, conquered, colonized, or decisively influenced every other civilization. During the Cold War global politics became bipolar and the world was divided into three parts. A group of mostly wealthy and democratic societies, led by the United States, was engaged in a pervasive ideological, political, economic, and, at times, military competition with a group of somewhat poorer communist societies associated with and led by the Soviet Union. Much of this conflict occurred in the Third World outside these two camps, composed of countries which often were poor, lacked political stability, were recently independent, and claimed to be nonaligned.
In the late 1980s the communist world collapsed, and the Cold War international system became history. In the post-Cold War world, the most important distinctions among peoples are not ideological, political, or economic. They are cultural. Peoples and nations are attempting to answer the most basic question humans can face: Who are we? And they are answering that question in the traditional way human beings have answered it, by reference to the things that mean most to them. People define themselves in terms of ancestry, religion, language, history, values, customs, and institutions. They identify with cultural groups: tribes, ethnic groups, religious communities, nations, and, at the broadest level, civilizations. People use politics not just to advance their interests but also to define their identity. We know who we are only when we know who we are not and often only when we know whom we are against.
Nation states remain the principal actors in world affairs. Their behavior is shaped as in the past by the pursuit of power and wealth, but it is also shaped by cultural preferences, commonalities, and differences. The most important groupings of states are no longer the three blocs of the Cold War but rather the world’s seven or eight major civilizations. Non-Western societies, particularly in East Asia, are developing their economic wealth and creating the basis for enhanced military power and political influence. As their power and self-confidence increase, non-Western societies increasingly assert their own cultural values and reject those “imposed” on them by the West.
Soviet Russia: Some Random Sketches and Impressions (1949)
Glimpses of World History (1949)
Conversations with Eckermann (entry for 31 January 1827)
Robert Fripp, on how Miles Davis influenced his leadership in King Crimson.
As quoted in a Rolling Stone interview "The Crimson King Seeks a New Court" by Hank Shteamer (15 April 2019) https://www.rollingstone.com/music/music-features/robert-fripp-interview-king-crimson-tour-david-bowie-kanye-west-820783/.
Quotes by others
Louis Farrakhan, dismissing Khalid from his Nation of Islam post. See New York Times (4 February 1994) "Farrakhan Repudiates Speech For Tone, Not Anti-Semitism"
About Khalid
It is for others to judge. I am doing it. I do. I don't stand back and judge — I do.
On talk of a Beatles re-union
Playboy interview (1980)
“We must stop thinking primarily in terms of “money” and “business””
both artificial things—and begin to think increasingly in terms of the actual resources and products on which “money” and “business” are based. In terms of these, of the human beings to whom they are to be distributed, and of the cognate human values which make the accidents of life and consciousness worth enduring.
"Some Repetitions on the Times", (1933). Reprinted in Miscellaneous Writings, edited by S.T. Joshi. Arkham House, 1995.
Non-Fiction
1987
The Power of Now (1997)
Source: The Greatest Environmental Issue You’ve Never Heard Of https://hivelife.com/dr-gallagher-on-shark-conservation/ (December 10, 2018)
As an answer to: "What inspired you when you chose the band's [Arthur in Neverland] name?" genunderground.ro (January 20, 2021) https://genunderground.ro/rumpelstiltskin-printre-printisori-un-interviu-cu-arthur-in-neverland/?fbclid=IwAR1xdfMzYGpjSOJ2rcor_UYENEgr8ve1AInYG11734t45oPrScajUrauyNw,
It has a connection with Latin America, not with Spain. But "Latino" is by no means ideal because it has a European connotation, also. The term comes from "Latin," which was, of course, a European language.
On what she prefers to be called ethnically in "Unite and Overcome!" https://www.tolerance.org/magazine/spring-1997/unite-and-overcome in Teaching Tolerance (Spring 1997)
Source: The Politics of Reality: Essays in Feminist Theory (1983), p. 77
Speech to a meeting of the Communist Party of Czechoslovakia's Central Committee outlining the reforms known as Socialism with a human face, April 1, 1968. Quoted in Alexander Dubček: hope and despair in 1968 https://english.radio.cz/alexander-dubcek-hope-and-despair-1968-8588161 (January 22, 2009) by David Vaughan, Radio Prague
President of the Episcopal Conference: "Namibia is a stable Country, but the gap between rich and poor increases" http://www.fides.org/en/news/37685-AFRICA_NAMIBIA_President_of_the_Episcopal_Conference_Namibia_is_a_stable_Country_but_the_gap_between_rich_and_poor_increases (24 April 2015)
Are You There Vodka? It's Me, Chelsea (2008)
Source: Are You There, Vodka? It's Me, Chelsea
Letter to Colonel Edward Carrington (16 January 1787)
1780s
Variant: Experience declares that man is the only animal which devours his own kind; for I can apply no milder term to the governments of Europe, and to the general prey of the rich on the poor.
Source: Letters of Thomas Jefferson
“I can't eat and I can't sleep. I'm not doing well in terms of being a functional human, you know?”
Variant: I'm not doing well in terms of being a functional human.
Source: It's Kind of a Funny Story
Source: The Art of Learning: A Journey in the Pursuit of Excellence
“Murder is such an elastic term, isn't it?”
Angels of Darkness, Mind Over Murder
“I see my life in terms of music.”
Source: Message in a Bottle
“Theology — An effort to explain the unknowable by putting it into terms of the not worth knowing.”
1940s–present, A Mencken Chrestomathy (1949)
