Quotes about tradition
page 3

Mitch Albom photo
Joseph Heller photo
Richard Dawkins photo
Stephen Chbosky photo
Jacques Barzun photo

“Teaching is not a lost art, but the regard for it is a lost tradition.”

Jacques Barzun (1907–2012) Historian

Teacher in America (1945)

Elizabeth Kostova photo
Mindy Kaling photo
Letty Cottin Pogrebin photo

“When men are oppressed, it's a tragedy. When women are oppressed, it's tradition.”

Letty Cottin Pogrebin (1939) American author, journalist, lecturer, and social justice activist

Source: Deborah, Golda, and Me: Being Female and Jewish in America

Seyyed Hossein Nasr photo
Eoin Colfer photo
Jacques Derrida photo
Sherman Alexie photo
D.H. Lawrence photo
Neal Stephenson photo
Maureen Johnson photo
Kate Chopin photo
Joseph Heller photo
Isaac Asimov photo
Albert Einstein photo
Kate Chopin photo
Sam Harris photo

“[I]t is difficult to imagine a set of beliefs more suggestive of mental illness than those that lie at the heart of many of our religious traditions.”

Sam Harris (1967) American author, philosopher and neuroscientist

Source: The End of Faith: Religion, Terror, and the Future of Reason

Laurell K. Hamilton photo
Woody Allen photo

“Harry: Tradition is the illusion of permanence.”

Woody Allen (1935) American screenwriter, director, actor, comedian, author, playwright, and musician

Deconstructing Harry (1997)

Joseph Heller photo
Chi­ma­man­da Ngo­zi Adi­chie photo
Margaret Thatcher photo
Antonin Scalia photo

“Campaign promises are, by long democratic tradition, the least binding form of human commitment.”

Antonin Scalia (1936–2016) former Associate Justice of the Supreme Court of the United States

On campaign promises: Republican Party v. White, 536 U.S. 765 http://supct.law.cornell.edu/supct/html/01-521.ZO.html (2002) (majority opinion).
2000s

Vincent Massey photo
Margaret Drabble photo

“Family life itself, that safest, most traditional, most approved of female choices, is not a sanctuary: It is, perpetually, a dangerous place.”

Margaret Drabble (1939) Novelist, biographer and critic

"The Limits of Mother Love", in The New York Times Book Review, March 31, 1985

John Hirst photo
Orson Scott Card photo
Teimumu Kepa photo
Mani Madhava Chakyar photo

““Mani Madhava Chakyar was the personification of all the greatness of this rich Indian classical art tradition”
- Kapila Vatsyayan (leading scholar of classical Indian dance), 1990”

Mani Madhava Chakyar (1899–1990) Indian actor

Abhinaya and Netrābhinaya
Source: Kapila Vatsyayan, Gurupuja, Mathrubhumi weekly, February (11-17) 1990, p. 7.

Noam Cohen photo

“America's got a much stronger tradition of free speech and freedom of the press. In Europe, it's much more nuanced and they put a lot of meaning on the rights of your reputation.”

Noam Cohen (1999) American journalist

Interviewed live on MSNBC program Morning Joe; quoted in — MSNBC, July 7, 2014, Google begins cleaning up online reputations, Morning Joe, Mika, Brzezinski, w:Mika Brzezinski, October 29, 2014, https://web.archive.org/web/20141029161113/http://www.msnbc.com/morning-joe/watch/google-begins-cleaning-up-online-reputations-298468419646, October 29, 2014 http://www.msnbc.com/morning-joe/watch/google-begins-cleaning-up-online-reputations-298468419646,

Béla H. Bánáthy photo

“In sharp contrast (with the traditional social planning) the systems design approach seeks to understand a problem situation as a system of interconnected, interdependent, and interacting issues and to create a design as a system of interconnected, interdependent, interacting, and internally consistent solution ideas.”

Béla H. Bánáthy (1919–2003) Hungarian linguist and systems scientist

Source: Designing Social Systems in a Changing World (1996), p. 46; as cited in: Charles François (2004), International Encyclopedia of Systems and Cybernetics. p. 164

“In its distinctive strategy and internal dynamics and its rich intellectual tradition, Hizb al-Tahrir points up the heterogeneity of twentieth-century Islamist protest movements in the Middle East.”

Suha Taji-Farouki (1950) British Islamic scholar

A Fundamental Quest – Hizb ut-Tahrir and the Search for the Islamic Caliphate, Grey Seal, London 1996

Stephen Miller photo

“Shows like Queer As Folk, The "L" Word, Will & Grace and Sex and the City, all do their part to promote alternative lifestyles and erode traditional values.”

Stephen Miller (1985) political advisor for policy

Opinion column entitled Hollywood and the culture war http://www.dukechronicle.com/article/2006/01/hollywood-and-culture-war (11 January 2006)
2000s

Ayaan Hirsi Ali photo
Camille Paglia photo
Gideon Mantell photo
Terry Winograd photo
Joan Miró photo
Eldridge Cleaver photo
Stanley Baldwin photo

“Two years before the war the then Government of Lord Oxford was confronted with an epidemic of strikes. The quarrel of one trade became the quarrel of all. This was the sympathetic strike…In the hands of one set of leaders, it perhaps meant no more than obtaining influence to put pressure on employers to better the conditions of the men. But in the hands of others it became an engine to wage what was beginning to be called class warfare, and the general strike which first began to be talked about was to be the supreme instrument by which the whole community could be either starved or terrified into submission to the will of its promoters. There was a double attitude at work in the same movement: the old constitutional attitude…of negotiations, keeping promises made collectively, employing strikes where negotiations failed; and on the other hand the attempt to transform the whole of this great trade union organization into a machine for destroying the system of private enterprise, of substituting for it a system of universal State employment…What was to happen afterwards was never very clear. The only thing clear was the first necessity to smash up the existing system. This was a profound breach with the past, and in its origin it was from a foreign source, and, like all those foreign revolutionary instances, it has been very largely secretive and subterranean. This attitude towards agreements and contracts has been a departure from the British tradition of open and straight dealing. The propaganda is a propaganda of hatred and envy.”

Stanley Baldwin (1867–1947) Former Prime Minister of the United Kingdom

Speech in Chippenham (12 June 1926), quoted in Our Inheritance (London: Hodder and Stoughton, 1938), pp. 164-165.
1926

Enoch Powell photo
Madeline Kahn photo

“Mel is sensual with me. He treats me like an uncle - a dirty uncle. He's an earthy man and very moral underneath. He has traditional values.”

Madeline Kahn (1942–1999) American actress

Paul D. Zimmerman, (February 17, 1975) "The Mad Mad Mel Brooks", Newsweek

Guity Novin photo

“Scripture and tradition tell us that formation into the likeness of Christ, also known as spiritual maturity, is not achieved by always getting what we want.”

The Divine Commodity: Discovering A Faith Beyond Consumer Christianity (2009, Zondervan)

Martin Luther King, Jr. photo
Richard Pipes photo
Fritjof Capra photo
Paul Krugman photo
Helena Petrovna Blavatsky photo
Starhawk photo
Friedrich Hayek photo

“Our basic problem is that we have three levels, I would say, of moral beliefs. We have the first instance, our intuitive moral feelings which are adapted to the small, person-to-person society where we act for people whom we know and are served by people whom we know. Then, we have a society governed by moral traditions which, unlike what modern rationalists believe, are not intellectual discoveries of men who designed them, but as a result of a persons, which I now prefer to describe as term of 'group selection.' Those groups who had accidentally developed such as the tradition of private property and the family who did succeed, but never understood this. So we owe our present extended order of human cooperation very largely to a moral tradition which the intellectual does not approve of, because it has never been intellectually designed and it has to compete with a third level of moral beliefs, those which the morals which the intellectuals designed in the hope that they can better satisfy man's instincts than the traditional morals to do. And we live in a world where three moral traditions are in constant conflict, the innate ones, the traditional ones, and the intellectually designed ones, and ultimately, all our political conflicts of this time can be reduced as affected by a conflict between free moral tradition of a different nature, not only of different content.”

Friedrich Hayek (1899–1992) Austrian and British economist and Nobel Prize for Economics laureate

in 1985 interview https://www.youtube.com/watch?v=11AXDT5824Y with John O'Sullivan
1980s and later

William H. Rehnquist photo

“The considered professional judgment of the Air Force is that the traditional outfitting of personnel in standardized uniforms encourages the subordination of personal preferences and identities in favor of the overall group mission.”

William H. Rehnquist (1924–2005) Chief Justice of the United States

Goldman v. Weinberger, 475 U.S. 503 (1986) (majority opinion); the ruling upheld the military's prohibition of a Jewish officer from wearing a yarmulke indoors while in uniform.
Judicial opinions

Irshad Manji photo
Amit Chaudhuri photo
Hugo Black photo
Ilana Mercer photo
Hannah Arendt photo
Sergey Nechayev photo
Max Scheler photo

“This “sublime revenge” of ressentiment (in Nietzsche's words) has indeed played a creative role in the history of value systems. It is “sublime,” for the impulses of revenge against those who are strong, healthy, rich, or handsome now disappear entirely. Ressentiment has brought deliverance from the inner torment of these affects. Once the sense of values has shifted and the new judgments have spread, such people cease to be enviable, hateful, and worthy of revenge. They are unfortunate and to be pitied, for they are beset with “evils.” Their sight now awakens feelings of gentleness, pity, and commiseration. When the reversal of values comes to dominate accepted morality and is invested with the power of the ruling ethos, it is transmitted by tradition, suggestion, and education to those who are endowed with the seemingly devaluated qualities. They are struck with a “bad conscience” and secretly condemn themselves. The “slaves,” as Nietzsche says, infect the “masters.” Ressentiment man, on the other hand, now feels “good,” “pure,” and “human”—at least in the conscious layers of his mind. He is delivered from hatred, from the tormenting desire of an impossible revenge, though deep down his poisoned sense of life and the true values may still shine through the illusory ones. There is no more calumny, no more defamation of particular persons or things. The systematic perversion and reinterpretation of the values themselves is much more effective than the “slandering” of persons or the falsification of the world view could ever be."”

Max Scheler (1874–1928) German philosopher

Variant: The man of ressentiment cannot justify or even understand his own existence and sense of life in terms of positive values such as power, health, beauty, freedom, and independence. Weakness, fear, anxiety, and a slavish disposition prevent him from obtaining them. Therefore he comes to feel that “all this is vain anyway” and that salvation lies in the opposite phenomena: poverty, suffering, illness, and death. This “sublime revenge” of ressentiment (in Nietzsche’s words) has indeed played a creative role in the history of value systems. It is “sublime,” for the impulses of revenge against those who are strong, healthy, rich, or handsome now disappear entirely. Ressentiment has brought deliverance from the inner torment of these affects. Once the sense of values has shifted and the new judgments have spread, such people cease to been viable, hateful, and worthy of revenge. They are unfortunate and to be pitied, for they are beset with “evils.” Their sight now awakens feelings of gentleness, pity, and commiseration. When the reversal of values comes to dominate accepted morality and is invested with the power of the ruling ethos, it is transmitted by tradition, suggestion, and education to those who are endowed with the seemingly devaluated qualities. They are struck with a “bad conscience” and secretly condemn themselves. The “slaves,” as Nietzsche says, infect the “masters.” Ressentiment man, on the other hand, now feels “good,” “pure,” and “human”—at least in the conscious layers of his mind. He is delivered from hatred, from the tormenting desire of an impossible revenge, though deep down his poisoned sense of life and the true values may still shine through the illusory ones. There is no more calumny, no more defamation of particular persons or things. The systematic perversion and reinterpretation of the values themselves is much more effective than the “slandering” of persons or the falsification of the world view could ever be.
Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1973), pp. 76-77

Thomas Carlyle photo

“… I must say, it [the Koran] is as toilsome reading as I ever undertook. A wearisome confused jumble, crude, incondite; endless iterations, long-windedness, entanglement; most crude, incondite; — insupportable stupidity, in short! Nothing but a sense of duty could carry any European through the Koran … It is the confused ferment of a great rude human soul; rude, untutored, that cannot even read; but fervent, earnest, struggling vehemently to utter itself in words … We said "stupid:" yet natural stupidity is by no means the character of Mahomet's Book; it is natural uncultivation rather. The man has not studied speaking; in the haste and pressure of continual fighting, has not time to mature himself into fit speech … The man was an uncultured semi-barbarous Son of Nature, much of the Bedouin still clinging to him: we must take him for that. But for a wretched Simulacrum, a hungry Impostor without eyes or heart … we will not and cannot take him. Sincerity, in all senses, seems to me the merit of the Koran; what had rendered it precious to the wild Arab men … Curiously, through these incondite masses of tradition, vituperation, complaint, ejaculation in the Koran, a vein of true direct insight, of what we might almost call poetry, is found straggling.”

Thomas Carlyle, "On Heroes, Hero-Worship and the Heroic in History" (1841), pg. 64-67
1840s

Ernst Ludwig Kirchner photo
Geert Wilders photo
Robert Venturi photo
Robert M. Pirsig photo
John Coleridge, 1st Baron Coleridge photo
Herman Wouk photo

“I felt there’s a wealth in Jewish tradition, a great inheritance. I’d be a jerk not to take advantage of it.”

Herman Wouk (1915–2019) Pulitzer Prize-winning American author whose novels include The Caine Mutiny, The Winds of War and War and …

On his return to Orthodox Judaism.
Time Magazine (September 5, 1955).

Dinesh D'Souza photo

“In America nothing dies easier than tradition.”

Russell Baker (1925–2019) writer and satirst from the United States

"A Little Bones Trouble," The New York Times (1991-05-14)

Antonin Scalia photo
Dinesh D'Souza photo

“Sarva-dharma-samabhAva was unknown to mainstream Hinduism before Mahatma Gandhi presented it as one of the sixteen mahAvratas (great vows). in his booklet, MaNgala-PrabhAta. It is true that mainstream Hinduism had always stood for tolerance towards all metaphysical points of view and ways of worship except that which led to AtatAyI-AchAra (gangsterism). But that tolerance had never become samabhAva, equal respect for all points of view. The acharyas of the different schools of Sanatana Dharma were all along engaged in debates over differences in various approaches to Sreyas (the Great Good). No Buddhist acharya is known to have equated the way of the Buddha to that of the Gita and vice versa, for instance. It is also true that overawed by the armed might of Islam, and deceived by the tall talk of the sufis, some Hindu saints in medieval India had equated Rama with Rahim, Krishna with Karim, Kashi with Kaba, the Brahmana with the Mullah, pUjA with namAz, and so on. But, the sects founded by these saints had continued to function on the fringes of Hindu society while the mainstream followed the saints and acharyas who never recognized Islam as a dharma. In modern times also, movements like the Brahmo Samaj which recognised Islam and Christianity as dharmas had failed to influence mainstream Hinduism, while Maharshi Dayananda and Swami Vivekananda who upheld the Veda and despised the Bible and the Quran, had had a great impact. This being the hoary Hindu tradition, Mahatma Gandhi’s recognition of Christianity and Islam not only as dharmas but also as equal to Sanatana Dharma was fraught with great mischief. For, unlike the earlier Hindu advocates of Islam and Christianity as dharmas, Mahatma Gandhi made himself known and became known as belonging to mainstream Hinduism.”

Sita Ram Goel (1921–2003) Indian activist

History of Hindu-Christian Encounters (1996)

Shankar Dayal Sharma photo

“Pluralism has been central to India’s intellectual and spiritual heritage from ancient times. Respect for all religions and recognition of all religions as equally valid paths to truth constitute a national tradition.”

Shankar Dayal Sharma (1918–1999) Indian politician

In:P.245.
Commissions and Omissions by Indian Presidents and Their Conflicts with the Prime Ministers Under the Constitution: 1977-2001

Aga Khan IV photo

“A secure pluralistic society requires communities that are educated and confident both in the identity and depth of their own traditions and in those of their neighbours.”

Aga Khan IV (1936) 49th and current Imam of Nizari Ismailism

Address at the Leadership and Diversity Conference Gatineau, Quebec, Canada (19 May 2004)

“Tradition is a persuasive teacher, even when what it teaches is erroneous.”

Sherwin B. Nuland (1930–2014) American surgeon

[Doctors: the biography of medicine, Random House, 1995, 4, https://books.google.com/books?id=22hNffrgFCkC&pg=PA4]
Doctors (1988)

Lawrence Lessig photo
Newton Lee photo
Harold Innis photo

“The mixture of the oral and the written traditions in the writings of Plato enabled him to dominate the history of the West.”

Harold Innis (1894–1952) Canadian professor of political economy

Minerva's Owl (1947), an address to the Royal Society of Canada, published in The Bias of Communication (1951) p. 10.
The Bias of Communication (1951)

Leszek Kolakowski photo

“According to a stagist conception of progressive history (which is usually blind to its implicit teleology), the work of figures like Foucault, Derrida and other cutting-edge French theorists is often intuitively affiliated with a form of profound and sophisticated critique that presumably far surpasses anything found in the socialist, Marxist or anarchist traditions. It is certainly true and merits emphasis that the Anglophone reception of French theory, as John McCumber has aptly pointed out, had important political implications as a pole of resistance to the false political neutrality, the safe technicalities of logic and language, or the direct ideological conformism operative in the McCarthy-supported traditions of Anglo-American philosophy. However, the theoretical practices of figures who turned their back on what Cornelius Castoriadis called the tradition of radical critique—meaning anti-capitalist and anti-imperialist resistance—surely contributed to the ideological drift away from transformative politics. According to the spy agency itself, post-Marxist French theory directly contributed to the CIA’s cultural program of coaxing the left toward the right, while discrediting anti-imperialism and anti-capitalism, thereby creating an intellectual environment in which their imperial projects could be pursued unhindered by serious critical scrutiny from the intelligentsia.”

Gabriel Rockhill (1972) philosopher

"The CIA reads French Theory: On the Intellectual Labor of Dismantling the Cultural Left" (2017)

Maurice Glasman, Baron Glasman photo