Quotes about thought

page 13

Source: 1910s, Why Men Fight https://en.wikisource.org/wiki/Why_Men_Fight (1917), pp. 178-179
Context: Men fear thought as they fear nothing else on earth – more than ruin, more even than death. Thought is subversive and revolutionary, destructive and terrible; thought is merciless to privilege, established institutions, and comfortable habits; thought is anarchic and lawless, indifferent to authority, careless of the well-tried wisdom of the ages. Thought looks into the pit of hell and is not afraid. It sees man, a feeble speck, surrounded by unfathomable depths of silence; yet it bears itself proudly, as unmoved as if it were lord of the universe. Thought is great and swift and free, the light of the world, and the chief glory of man.

The New Day: Campaign Speeches of Herbert Hoover (1928), Campaign speech in New York (22 October 1928)
Context: Bureaucracy is ever desirous of spreading its influence and its power. You cannot extend the mastery of the government over the daily working life of a people without at the same time making it the master of the people's souls and thoughts. Every expansion of government in business means that government in order to protect itself from the political consequences of its errors and wrongs is driven irresistibly without peace to greater and greater control of the nation's press and platform. Free speech does not live many hours after free industry and free commerce die.

Light (1919), Ch. VII - A Summary
Context: I am looking for the happiness which lives. And truly, when I have a sense of some new assent wavering and making ready, or when I am on the way to a first rendezvous, I feel myself gloriously uplifted, and equal to everything!
This fills my life. Desire wears the brain as much as thought wears it. All my being is agog for chances to shine and to be shared. When they say in my presence of some young woman that, "she is not happy," a thrill of joy tears through me.

Letter to Joséphine de Beauharnais (February 1796), as translated in Napoleon's Letters to Josephine 1796-1812 (1901) edited by Henry Foljambe Hall
Context: My waking thoughts are all of thee. Your portrait and the remembrance of last night's delirium have robbed my senses of repose. Sweet and incomparable Josephine, what an extraordinary influence you have over my heart. Are you vexed? Do I see you sad? Are you ill at ease? My soul is broken with grief, and there is no rest for your lover.

Playboy interview (1973)
Context: I've often thought there ought to be a manual to hand to little kids, telling them what kind of planet they're on, why they don't fall off it, how much time they've probably got here, how to avoid poison ivy, and so on. I tried to write one once. It was called Welcome to Earth. But I got stuck on explaining why we don't fall off the planet. Gravity is just a word. It doesn't explain anything. If I could get past gravity, I'd tell them how we reproduce, how long we've been here, apparently, and a little bit about evolution. I didn't learn until I was in college about all the other cultures, and I should have learned that in the first grade. A first grader should understand that his or her culture isn't a rational invention; that there are thousands of other cultures and they all work pretty well; that all cultures function on faith rather than truth; that there are lots of alternatives to our own society. Cultural relativity is defensible and attractive. It's also a source of hope. It means we don't have to continue this way if we don't like it.

Source: The Magic Mountain (1924), Ch. 7
Context: We, when we sow the seeds of doubt deeper than the most up-to-date and modish free-thought has ever dreamed of doing, we well know what we are about. Only out of radical skepsis, out of moral chaos, can the Absolute spring, the anointed Terror of which the time has need.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself.
Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe.

Light (1919), Ch. XX The Cult
Context: If, from the idea of motherland, you take away covetousness, hatred, envy and vainglory; if you take away from it the desire for predominance by violence, what is there left of it?
It is not an individual unity of laws; for just laws have no colors. It is not a solidarity of interests, for there are no material national interests — or they are not honest. It is not a unity of race; for the map of the countries is not the map of the races. What is there left?
There is left a restricted communion, deep and delightful; the affectionate and affecting attraction in the charm of a language — there is hardly more in the universe besides its languages which are foreigners — there is left a personal and delicate preference for certain forms of landscape, of monuments, of talent. And even this radiance has its limits. The cult of the masterpieces of art and thought is the only impulse of the soul which, by general consent, has always soared above patriotic littlenesses.

158
Golden Sayings of Epictetus

Source: The Montessori Method (1912), Ch. 1 : A Critical Consideration of the New Pedagogy in its Relation to Modern Science, p. 8.
Context: We give the name scientist to the type of man who has felt experiment to be a means guiding him to search out the deep truth of life, to lift a veil from its fascinating secrets, and who, in this pursuit, has felt arising within him a love for the mysteries of nature, so passionate as to annihilate the thought of himself. The scientist is not the clever manipulator of instruments, he is the worshipper of nature and he bears the external symbols of his passion as does the follower of some religious order. To this body of real scientists belong those who, forgetting, like the Trappists of the Middle Ages, the world about them, live only in the laboratory, careless often in matters of food and dress because they no longer think of themselves; those who, through years of unwearied use of the microscope, become blind; those who in their scientific ardour inoculate themselves with tuberculosis germs; those who handle the excrement of cholera patients in their eagerness to learn the vehicle through which the diseases are transmitted; and those who, knowing that a certain chemical preparation may be an explosive, still persist in testing their theories at the risk of their lives. This is the spirit of the men of science, to whom nature freely reveals her secrets, crowning their labours with the glory of discovery.
There exists, then, the "spirit" of the scientist, a thing far above his mere "mechanical skill," and the scientist is at the height of his achievement when the spirit has triumphed over the mechanism. When he has reached this point, science will receive from him not only new revelations of nature, but philosophic syntheses of pure thought.

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Context: If I were asked to answer the following question: What is slavery? and I should answer in one word, It is murder, my meaning would be understood at once. No extended argument would be required to show that the power to take from a man his thought, his will, his personality, is a power of life and death; and that to enslave a man is to kill him. Why, then, to this other question: What is property! may I not likewise answer, It is robbery, without the certainty of being misunderstood; the second proposition being no other than a transformation of the first?
I undertake to discuss the vital principle of our government and our institutions, property: I am in my right. I may be mistaken in the conclusion which shall result from my investigations: I am in my right. I think best to place the last thought of my book first: still am I in my right.

Statement to a friend, quoted in Ramanujan, the Man and the Mathematician (1967) by Shiyali Ramamrita Ranganathan, p. 88
Variant:
An equation means nothing to me unless it expresses a thought of God.
Quotations by 60 Greatest Indians http://resourcecentre.daiict.ac.in/eresources/iresources/quotations.html

Death (1912)
Context: It is childish to talk of happiness and unhappiness where infinity is in question. The idea which we entertain of happiness and unhappiness is something so special, so human, so fragile that it does not exceed our stature and falls to dust as soon as we go beyond its little sphere. It proceeds entirely from a few accidents of our nerves, which are made to appreciate very slight happenings, but which could as easily have felt everything the reverse way and taken pleasure in that which is now pain. We believe that we see nothing hanging over us but catastrophes, deaths, torments and disasters; we shiver at the mere thought of the great interplanetary spaces, with their cold and formidable and gloomy solitudes; and we imagine that the revolving worlds are as unhappy as ourselves because they freeze, or clash together, or are consumed in unutterable flames. We infer from this that the genius of the universe is an outrageous tyrant, seized with a monstrous madness, and that it delights only in the torture of itself and all that it contains. To millions of stars, each many thousand times larger than our sun, to nebulee whose nature and dimensions no figure, no word in our languages is able to express, we attribute our momentary sensibility, the little ephemeral and chance working of our nerves; and we are convinced that life there must be impossible or appalling, because we should feel too hot or too cold. It were much wiser to say to ourselves that it would need but a trifle, a few papilla more or less to our skin, the slightest modification of our eyes and ears, to turn the temperature, the silence and the darkness of space into a delicious spring-time, an unequalled music, a divine light. It were much more reasonable to persuade ourselves that the catastrophes which we think that we behold are life itself, the joy and one or other of those immense festivals of mind and matter in which death, thrusting aside at last our two enemies, time and space, will soon permit us to take part. Each world dissolving, extinguished, crumbling, burnt or colliding with another world and pulverized means the commencement of a magnificent experiment, the dawn of a marvelous hope and perhaps an unexpected happiness drawn direct from the inexhaustible unknown. What though they freeze or flame, collect or disperse, pursue or flee one another: mind and matter, no longer united by the same pitiful hazard that joined them in us, must rejoice at all that happens; for all is but birth and re-birth, a departure into an unknown filled with wonderful promises and maybe an anticipation of some unutterable event …
And, should they stand still one day, become fixed and remain motionless, it will not be that they have encountered calamity, nullity or death; but they will have entered into a thing so fair, so great, so happy and bathed in such certainties that they will for ever prefer it to all the prodigious chances of an infinity which nothing can impoverish.

The Ballot or the Bullet (1964), Speech in Detroit, Michigan (12 April 1964)
Variant: Once you change your philosophy, you change your thought pattern. Once you change your thought pattern, you change your — your attitude. Once you change your attitude, it changes your behavior pattern and then you go on into some action.
Context: Once you change your philosophy, you change your thought pattern. Once you change your thought pattern, you change your — your attitude. Once you change your attitude, it changes your behavior pattern and then you go on into some action. As long as you gotta sit-down philosophy, you’ll have a sit-down thought pattern, and as long as you think that old sit-down thought you’ll be in some kind of sit-down action.

Source: No Way Out (2002), Ch. 7: What Kind Of Human Being Do You Want?
Context: Thought creates frontiers everywhere. That's all it can do.... it is thought that has created the world; and you draw lines on this planet, "This is my country, that is your country". So how can there be unity between two countries? The very thing that is creating the frontiers and differences cannot be the means to bridge the different viewpoints. It is an exercise in futility.

At the Root (1918)
Non-Fiction
Context: Man's respect for the imponderables varies according to his mental constitution and environment. Through certain modes of thought and training it can be elevated tremendously, yet there is always a limit. The man or nation of high culture may acknowledge to great lengths the restraints imposed by conventions and honour, but beyond a certain point primitive will or desire cannot be curbed. Denied anything ardently desired, the individual or state will argue and parley just so long — then, if the impelling motive be sufficiently great, will cast aside every rule and break down every acquired inhibition, plunging viciously after the object wished; all the more fantastically savage because of previous repression.

1940s, Philosophy for Laymen (1946)
Context: Knowledge is not so precise a concept as is commonly thought. Instead of saying “I know this,” we ought to say “I more or less know something more or less like this.” It is true that this proviso is hardly necessary as regards the multiplication table, but knowledge in practical affairs has not the certainty or the precision of arithmetic. Suppose I say “democracy is a good thing”: I must admit, first, that I am less sure of this than I am that two and two are four, and secondly, that “democracy” is a somewhat vague term which I cannot define precisely. We ought to say, therefore: “I am fairly certain that it is a good thing if a government has something of the characteristics that are common to the British and American Constitutions,” or something of this sort. And one of the aims of education ought to be to make such a statement more effective from a platform than the usual type of political slogan.

"I create gods all the time - now I think one might exist" (2008)
Context: Belief was never mentioned at home, but right actions were taught by daily example.
Possibly because of this, I have never disliked religion. I think it has some purpose in our evolution.
I don't have much truck with the "religion is the cause of most of our wars" school of thought because that is manifestly done by mad, manipulative and power-hungry men who cloak their ambition in God.
I number believers of all sorts among my friends. Some of them are praying for me. I'm happy they wish to do this, I really am, but I think science may be a better bet.

see St. Augustine, Civitate Dei, 1. XI, c. xxvi
The Art of Persuasion
Context: I would inquire of reasonable persons whether this principle: Matter is naturally wholly incapable of thought, and this other: I think, therefore I am, are in fact the same in the mind of Descartes, and in that of St. Augustine, who said the same thing twelve hundred years before.... I am far from affirming that Descartes is not the real author of it, even if he may have learned it only in reading this distinguished saint; for I know how much difference there is between writing a word by chance without making a longer and more extended reflection on it, and perceiving in this word an admirable series of conclusions, which prove the distinction between material and spiritual natures, and making of it a firm and sustained principle of a complete metaphysical system, as Descartes has pretended to do.... it is on this supposition that I say that this expression is as different in his writings from the saying in others who have said it by chance, as in a man full of life and strength, from a corpse.

"Celephaïs" - Written early November 1920; first published in The Rainbow, No. 2 (May 1922)<!-- p. 10-12 -->
Fiction
Context: There are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. But some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy.

Foreword http://www.bartleby.com/55/100.html
1910s, Theodore Roosevelt — An Autobiography (1913)
Context: Facing the immense complexity of modern social and industrial conditions, there is need to use freely and unhesitatingly the collective power of all of us; and yet no exercise of collective power will ever avail if the average individual does not keep his or her sense of personal duty, initiative, and responsibility. There is need to develop all the virtues that have the state for their sphere of action; but these virtues are as dust in a windy street unless back of them lie the strong and tender virtues of a family life based on the love of the one man for the one woman and on their joyous and fearless acceptance of their common obligation to the children that are theirs. There must be the keenest sense of duty, and with it must go the joy of living; there must be shame at the thought of shirking the hard work of the world, and at the same time delight in the many-sided beauty of life.

Sec. 81
Some Thoughts Concerning Education (1693)
Context: The foundations on which several duties are built, and the foundations of right and wrong from which they spring, are not perhaps easily to be let into the minds of grown men, not us'd to abstract their thoughts from common received opinions. Much less are children capable of reasonings from remote principles. They cannot conceive the force of long deductions. The reasons that move them must be obvious, and level to their thoughts, and such as may be felt and touched. But yet, if their age, temper, and inclination be consider'd, they will never want such motives as may be sufficient to convince them.

As quoted in Life and Letters of Erasmus: Lectures Delivered at Oxford 1893-4 (1899) by James Anthony Froude

Sometimes quoted in grammatically corrected form as "They always become a little different immediately after they are expressed..." but the apparent editing error here is retained in the published versions of this translation.
Siddhartha (1922)
Context: Words do not express thoughts very well. They always become a little different immediately after they are expressed, a little distorted, a little foolish. And yet it also pleases me and seems right that what is of value and wisdom to one man seems nonsense to another.

As A Man Thinketh (1902), Effect of Thought on Circumstances
Context: The world is your kaleidoscope, and the varying combinations of colours, which at every succeeding moment it presents to you are the exquisitely adjusted pictures of your ever-moving thoughts.
You will be, what you "will" to be.
Let failure find its false content,
In that poor word "environment,"
But spirit scorns it and is free.

Source: Attributed from posthumous publications, Dialogues of Alfred North Whitehead (1954), p. 100; Ch. 12, April 28, 1938.
Context: The vitality of thought is in adventure. Ideas won't keep. Something must be done about them. When the idea is new, its custodians have fervor, live for it, and, if need be, die for it.

Book VIII, 8.89
As quoted in A Historical Commentary on Thucydides: A Companion to Rex Warner’s Penguin Translation, David Cartwright/Rex Warner, University of Michigan Press (1997), p. 298 : ISBN 0472084194
In the Richard Crawley translation, this quote is rendered as follows : [U]nder a democracy a disappointed candidate accepts his defeat more easily, because he has not the humiliation of being beaten by his equals.
History of the Peloponnesian War, Book VIII

Source: Striking Thoughts (2000), p. 43
Context: Liberate yourself from concepts and see the truth with your own eyes. — It exists HERE and NOW; it requires only one thing to see it: openness, freedom — the freedom to be open and not tethered by any ideas, concepts, etc. … When our mind is tranquil, there will be an occasional pause to its feverish activities, there will be a let-go, and it is only then in the interval between two thoughts that a flash of UNDERSTANDING — understanding, which is not thought — can take place.

Source: One Minute Nonsense (1992), p. 19
Context: "When you speak about Reality," said the Master, "you are attempting to put the Inexpressible into words, so your words are certain to be misunderstood. Thus people who read that expression of Reality called the Scriptures become stupid and cruel for they follow, not their common sense, but what they think their Scriptures say."
He had the perfect parable to show this: A village blacksmith found an apprentice willing to work hard at low pay. The smith immediately began his instructions to the lad: "When I take the metal out of the fire, I'll lay it on the anvil; and when I nod my head you hit it with the hammer." The apprentice did precisely what he thought he was told. Next day he was the village blacksmith.

This is actually from the poem "We live in deeds..." by Philip James Bailey. This explains the strange pattern of capitalization.
Misattributed

"The Good Time Coming".
Voices from the Crowd, and Town Lyrics (1857)
Context: There’s a good time coming, boys!
A good time coming.
We may not live to see the day,
But earth shall glisten in the ray
Of the good time coming.
Cannon-balls may aid the truth
But thought’s a weapon stronger;
We’ll win our battles by its aid,
Wait a little longer.

The Wild Ass’s Skin (1831), Part I: The Talisman
Context: Thought is a key to all treasures; the miser’s gains are ours without his cares. Thus I have soared above this world, where my enjoyments have been intellectual joys.

The Inferno (1917), Ch. XIV
Context: I thought of all those wise men, poets, artists before me who had suffered, wept, and smiled on the road to truth. I thought of the Latin poet who wished to reassure and console men by showing them truth as unveiled as a statue. A fragment of his prelude came to my mind, learned long ago, then dismissed and lost like almost everything that I had taken the pains to learn up till then. He said he kept watch in the serene nights to find the words, the poem in which to convey to men the ideas that would deliver them. For two thousand years men have always had to be reassured and consoled. For two thousand years I have had to be delivered. Nothing has changed the surface of things. The teachings of Christ have not changed the surface of things, and would not even if men had not ruined His teachings so that they can no longer follow them honestly. Will the great poet come who shall settle the boundaries of belief and render it eternal, the poet who will be, not a fool, not an ignorant orator, but a wise man, the great inexorable poet? I do not know, although the lofty words of the man who died in the boarding-house have given me a vague hope of his coming and the right to adore him already.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: The drive toward the formation of metaphors is the fundamental human drive, which one cannot for a single instant dispense with in thought, for one would thereby dispense with man himself. This drive is not truly vanquished and scarcely subdued by the fact that a regular and rigid new world is constructed as its prison from its own ephemeral products, the concepts. It seeks a new realm and another channel for its activity, and it finds this in myth and in art generally. This drive continually confuses the conceptual categories and cells by bringing forward new transferences, metaphors, and metonymies. It continually manifests an ardent desire to refashion the world which presents itself to waking man, so that it will be as colorful, irregular, lacking in results and coherence, charming, and eternally new as the world of dreams. Indeed, it is only by means of the rigid and regular web of concepts that the waking man clearly sees that he is awake; and it is precisely because of this that he sometimes thinks that he must be dreaming when this web of concepts is torn by art.

Source: One Minute Nonsense (1992), p. 134
Context: A religious belief… is not a statement about Reality, but a hint, a clue about something that is a mystery, beyond the grasp of human thought. In short, a religious belief is only a finger pointing to the moon. Some religious people never get beyond the study of the finger. Others are engaged in sucking it. Others yet use the finger to gouge their eyes out. These are the bigots whom religion has made blind. Rare indeed is the religionist who is sufficiently detached from the finger to see what it is indicating — these are those who, having gone beyond belief, are taken for blasphemers.

Source: The Bell Jar (1963), Ch. 7
Context: Instead of the world being divided up into Catholics and Protestants or Republicans and Democrats or white men and black men or even men and women, I saw the world divided into people who had slept with somebody and people who hadn't, and this seemed the only really significant difference between one person and another. I thought a spectacular change would come over me the day I crossed the boundary line.

Ancient Medicine
Context: Whoever having undertaken to speak or write on Medicine, have first laid down for themselves some hypothesis to their argument, such as hot, or cold, or moist, or dry, or whatever else they choose, (thus reducing their subject within a narrow compass, and supposing only one or two original causes of diseases or of death among mankind,) are all clearly mistaken in much that they say; and this is the more reprehensible as relating to an art which all men avail themselves of on the most important occasions... For there are practitioners, some bad and some far otherwise, which, if there had been no such thing as Medicine, and if nothing had been investigated or found out in it... all would have been equally unskilled and ignorant of it, and everything concerning the sick would have been directed by chance. But now it is not so; for, as in all the other arts, those who practise them differ much from one another in dexterity and knowledge, so is it in like manner with Medicine. Wherefore I have not thought that it stood in need of an empty hypothesis, like those subjects which are occult and dubious... as, for example, with regard to things above us [meteorology, astronomy or astrology] and things below the earth [geology, Hades, ]; if any one should treat of these and undertake to declare how they are constituted, the reader or hearer could not find out, whether what is delivered be true or false; for there is nothing which can be referred to in order to discover the truth.<!--pp. 161-162

Source: yt

Source: Lectures on Quantum Mechanics (2012, 2nd ed. 2015), Ch. 1: Historical Introduction

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2006

Advice to a young girl (22 June 1830)

"Zendaya Reveals Why She Became a Vegetarian: It's 'Definitely Not Because I Love Vegetables'" https://people.com/food/zendaya-vegetarian-diet/, People (9 December 2016).

Ante-Nicene Christian library: v. 3 p. 44-45
Address to the Greeks

"Observations on Mental Education" (May 6, 1854) a lecture before His Royal Highness The Prince Consort and the Members of the Royal Institution, Lectures on Education (1855) as quoted in Faraday's Experimental Researches in Chemistry and Physics (1859) p. 486. https://books.google.com/books?id=AUwNAAAAYAAJ&pg=PA486

The New Course (1924).

The tension, the degree and level of intensity of a thought proceeds from its internal antinomies, which in turn are derived from the unsolvable contradictions of a soul. Thought cannot solve the contradictions of the soul. As far as linear thinking is concerned, thoughts mirror themselves in other thoughts, instead of mirroring a destiny.
The Book of Delusions (1936)

Source: The Conquest of Bread (1892), Ch. 1 : Our Riches

Nathuram Godse: Why I Assassinated Gandhi (1993)

The Soul of Man Under Socialism (1891)

As quoted in Grey Wolf: Mustafa Kemal – An intimate study of a dictator (1932) by Harold Courtenay Armstrong, pp. 199-200
Disputed

As quoted in " Xi Jinping’s quest to revive Stalin’s communist ideology https://www.washingtonpost.com/news/global-opinions/wp/2017/10/16/xi-jinpings-quest-to-revive-stalins-communist-ideology/?utm_term=.a350d0a610c0" Washington Post
2010s

Maitreya's Mission Vol. II (1993)

Autobiography (1936; 1949; 1958)

Autobiography (1936; 1949; 1958)

Autobiography (1936; 1949; 1958)

Glimpses of World History (1949)

Glimpses of World History (1949)

The Discovery of India (1946)

History as an Art (1954), p. 9
1950s

1900s, "The Study of Mathematics" (November 1907)

My Inventions (1919)

The Problem of Increasing Human Energy (1900)

The Problem of Increasing Human Energy (1900)

The Long Walk (1979)

Paul to the corpse of a French man he has just killed, Ch. 9
All Quiet on the Western Front (1929)

<Small> From The Introduction https://eckharttolle.com/oneness-with-all-life-excerpt/</small>
Oneness With All Life: Inspirational Selections from A New Earth (2008)

Political Theology (1922), Ch. 2 : The Problem of Sovereignty as the Problem of the Legal Form and of the Decision

Source: Don Quixote de la Mancha (1605–1615), Part II (1615), Book III, Ch. 57.

Rohit Sharma has a better technique than Virender Sehwag: Shoaib Akhtar, India Today, 7 October 2019 https://www.indiatoday.in/sports/cricket/story/india-vs-south-africa-test-series-shoaib-akhtar-rohit-sharma-opener-inzamam-ul-haq-virender-sehwag-1606976-2019-10-07,
About him

Source: The Bridge on the Drina (1945), Ch. 17

from CD Now (September 1999) with Jason Gross

On being on Beverly Hills, 90210 when he was 17 in his band Kara's Flowers
Voss, Brandon (2007-05-22), "Adam Levine". Advocate. (986):25.

"Pardon me, but we did not have the time to exchange that kind of personal information. I could not have known! Moreover, I wish to assure both of you that I did not make any amorous advances on female monkeys. [...] I didn't actually see any, so I didn't get the chance."
Giulana and Magnus Bane in 1791, p. 13.
The Bane Chronicles, What Really Happened in Peru (2013)

Mark Lilla, "Mr. Casaubon in America", The New York Review of Books (June 28, 2007)

Metaphysics, again, is the Dynamics of Thought; treats of the primary Powers of Thought; occupies itself with the mere Soul of the Science of Thinking. Metaphysical ideas stand related to one another, like thoughts without words. Men often wondered at the stubborn Incompletibility of these two Sciences; each followed its own business by itself; there was a want everywhere, nothing would suit rightly with either. From the very first, attempts were made to unite them, as everything about them indicated relationship; but every attempt failed; the one or the other Science still suffered in these attempts, and lost its essential character. We had to abide by metaphysical Logic, and logical Metaphysic, but neither of them was as it should be.
Pupils at Sais (1799)

Source: Synchronicity: An Acausal Connecting Principle (1960), p. 33

Original: (de) Mein Gott, fiel es mir mit Ungestüm ein, so bist du also. Es giebt Beweise für deine Existenz. Ich habe sie alle vergessen und habe keinen je verlangt, denn welche unge heuere Verpflichtung läge in deiner Gewißheit. Und doch, nun wird mirs gezeigt.
Source: The Notebooks of Malte Laurids Brigge (1910), p. 135

I couldn't see that at the time--because towards the end of my time with Sabbath 20 years ago I thought what we were doing was boring and stupid, because we were boring and stupid, totally sick of what we were doing and totally out of our brains with drink or drugs when we were playing it.
Launch.com, November 2, 2000

"Canon Law: Ecclesiastical Ministry" (1771)
Questions sur l'Encyclopédie (1770–1774)
Original: (fr) La vertu suppose la liberté, comme le transport d’un fardeau suppose la force active. Dans la contrainte point de vertu, et sans vertu point de religion. Rends-moi esclave, je n’en serai pas meilleur. Le souverain même n’a aucun droit d’employer la contrainte pour amener les hommes à la religion, qui suppose essentiellement choix et liberté. Ma pensée n’est pas plus soumise à l’autorité que la maladie ou la santé.

2020

Statement on the Coronavirus as Chancellor (20 March 2020)

Instagram post @rishisunakmp https://www.instagram.com/p/B990ItXHhXW/ (21 March 2020)
2020

Interviewed with Wired: Gary Wolf. Steve Jobs: The Next Insanely Great Thing http://archive.wired.com/wired/archive/4.02/jobs_pr.html (February 1996)
1990s

Letter to Robert W. Wood (October 7, 1931) in Archive for the History of Quantum Physics, Microfilm 66, 5, as cited in Thomas S. Kuhn, Black-Body Theory and the Quantum Discontinuity, 1894–1912 (1978) pp. 132, 288. Translation of the entire letter, which is follow above is in Armin Hermann, Frühgeschiche der Quantentheorie (1899–1913) Mosbach/Baden: Physik Verlag (1969), transl. Claude W. Nash, p. 23 of the translation; and also in M. S. Longair,Theoretical Concepts in Physics(Cambridge and NewYork: Cambridge University Press, 1984), ch. 6–12, p. 222. All as quoted/cited by Clayton A. Gearhart, "Planck, the Quantum, and the Historians" http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.613.4262&rep=rep1&type=pdf, Physics in Perspective, 4 (2002) 170-215.

preface of his The World as Will and Representation., quoted in Londhe, S. (2008). A tribute to Hinduism: Thoughts and wisdom spanning continents and time about India and her culture. New Delhi: Pragun Publication.
The World as Will and Representation (1819; 1844; 1859)

Art, Truth & Politics (2005)