Quotes about trust

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A line in the final stanzas is comparable to "It made and preserves us a nation" in The Flag of our Union by George Pope Morris.
The Star-Spangled Banner (1814)
Context: O say can you see by the dawn's early light,
What so proudly we hailed at the twilight's last gleaming,
Whose broad stripes and bright stars through the perilous fight,
O'er the ramparts we watched, were so gallantly streaming?
And the rockets' red glare, the bombs bursting in air,
Gave proof through the night that our flag was still there;
O say does that star-spangled banner yet wave,
O'er the land of the free and the home of the brave?On the shore dimly seen through the mists of the deep,
Where the foe's haughty host in dread silence reposes,
What is that which the breeze, o'er the towering steep,
As it fitfully blows, half conceals, half discloses?
Now it catches the gleam of the morning's first beam,
In full glory reflected now shines in the stream:
'Tis the star-spangled banner, O! long may it wave
O'er the land of the free and the home of the brave. And where is that band who so vauntingly swore
That the havoc of war and the battle's confusion,
A home and a country, should leave us no more?
Their blood has washed out their foul footsteps' pollution.
No refuge could save the hireling and slave
From the terror of flight, or the gloom of the grave:
And the star-spangled banner in triumph doth wave,
O'er the land of the free and the home of the brave.O thus be it ever, when freemen shall stand
Between their loved home and the war's desolation.
Blest with vict'ry and peace, may the Heav'n rescued land
Praise the Power that hath made and preserved us a nation!
Then conquer we must, when our cause it is just,
And this be our motto: "In God is our trust."
And the star-spangled banner in triumph shall wave
O'er the land of the free and the home of the brave!

Red Rain
Song lyrics, So (1986)
Context: Red rain-
Putting the pressure on much harder now
To return again and again.
Just let the red rain splash you,
Let the rain fall on your skin.
I come to you defenses down,
With the trust of a child.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Fourth Part.
Fourth Part of Narrative

Source: Lectures on The Industrial Revolution in England (1884), p. 219. "Are Radicals Socialists?",
Context: The Radical creed, as I understand it, is this: We have not abandoned our old belief in liberty, justice, and Self-help, but we say that under certain conditions the people cannot help themselves, and that then they should be helped by the State representing directly the whole people. In giving this State help, we make three conditions: first, the matter must be one of primary social importance; next, it must be proved to be practicable; thirdly, the State interference must not diminish self-reliance. Even if the chance should arise of removing a great social evil, nothing must be done to weaken those habits of individual self-reliance and voluntary association which have built up the greatness of the English people. But — to take an example of the State doing for a section of the people what they could not do for themselves — I am not aware that the Merchant Shipping Act has diminished the self-reliance of the British sailor. We differ from Tory Socialism in so far as we are in favour, not of paternal, but of fraternal government, and we differ from Continental Socialism because we accept the principle of private property, and repudiate confiscation and violence. With Mazzini, we say the worst feature in Continental Socialism is its materialism. It is this indeed which utterly separates English Radical Socialists from Continental Socialists — our abhorrence and detestation of their materialistic ideal. To a reluctant admission of the necessity for State action, we join a burning belief in duty, and a deep spiritual ideal of life. And we have more than an abstract belief in duty, we do not hesitate to unite the advocacy of social reform with an appeal to the various classes who compose society to perform those duties without which all social reform must be merely delusive.
To the capitalists we appeal to use their wealth, as many of their order already do, as a great national trust, and not for selfish purposes alone. We exhort them to aid in the completion of the work they have well begun, and, having admitted the workmen to political independence, not to shrink from accepting laws and carrying out plans of social reform directed to secure his material independence.
To the workman we appeal by the memory and traditions of his own sufferings and wrongs to be vigilant to avoid the great guilt of inflicting upon his fellow-citizens the injustice from which he has himself escaped.

Summations, Chapter 54
Variant: Faith is nought else but a right understanding, with true belief and sure trust, of our Being: that we are in God, and God is in us: Whom we see not.
Context: Our faith is a Virtue that cometh of our Nature-Substance into our Sense-soul by the Holy Ghost; in which all our virtues come to us: for without that, no man may receive virtue. For it is nought else but a right understanding, with true belief, and sure trust, of our Being: that we are in God, and God in us, Whom we see not. And this virtue, with all other that God hath ordained to us coming therein, worketh in us great things. For Christ’s merciful working is in us, and we graciously accord to Him through the gifts and the virtues of the Holy Ghost. This working maketh that we are Christ’s children, and Christian in living.

Essay published in The Advertiser (1748) http://thingsabove.freerovin.com/samadams.htm and later reprinted in The Life and Public Service of Samuel Adams, Volume 1 (1865), by William Vincent Wells <!-- Little, Brown, and Company; Boston -->
Context: Neither the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt. He therefore is the truest friend to the liberty of his country who tries most to promote its virtue, and who, so far as his power and influence extend, will not suffer a man to be chosen into any office of power and trust who is not a wise and virtuous man. We must not conclude merely upon a man's haranguing upon liberty, and using the charming sound, that he is fit to be trusted with the liberties of his country. It is not unfrequent to hear men declaim loudly upon liberty, who, if we may judge by the whole tenor of their actions, mean nothing else by it but their own liberty, — to oppress without control or the restraint of laws all who are poorer or weaker than themselves. It is not, I say, unfrequent to see such instances, though at the same time I esteem it a justice due to my country to say that it is not without shining examples of the contrary kind; — examples of men of a distinguished attachment to this same liberty I have been describing; whom no hopes could draw, no terrors could drive, from steadily pursuing, in their sphere, the true interests of their country; whose fidelity has been tried in the nicest and tenderest manner, and has been ever firm and unshaken.
The sum of all is, if we would most truly enjoy this gift of Heaven, let us become a virtuous people.

As quoted at UNICEF.org http://www.unicef.org/people/people_audrey_hepburn.html
Context: I can testify to what UNICEF means to children, because I was among those who received food and medical relief right after World War II, I have a long-lasting gratitude and trust for what UNICEF does.

1800s, First Inaugural Address (1801)
Context: Sometimes it is said that man can not be trusted with the government of himself. Can he, then, be trusted with the government of others? Or have we found angels in the forms of kings to govern him? Let history answer this question.

Letter to Robert Bulwer-Lytton, 1st Earl of Lytton (15 June 1877), as quoted in The Oxford Dictionary of Quotations (1999) Elizabeth M. Knowles, p. 642; this has also been published without the word "insipid".
1870s
Context: No lesson seems to be so deeply inculcated by the experience of life as that you should never trust experts. If you believe doctors, nothing is wholesome: if you believe the theologians, nothing is innocent: if you believe the soldiers, nothing is safe. They all require their strong wine diluted by a very large admixture of insipid common sense.

Source: Aeneid (29–19 BC), Book II, Lines 48–49; Trojan priest of Apollo warning against the wooden horse left by the Greeks.

George Boole (1851), "The Claims of Science, especially as founded in its relation to Human Nature". Published in Boole, GeorgeStudies in Logic and Probability. 2002. p. 201-202
1850s
Context: The scepticism of the ancient world left no department of human belief unassailed. It took its chief stand upon the conflicting nature of the impressions of the senses, but threw the dark shade of uncertainty over the most settled convictions of the mind; over men's belief in an external world, over their consciousness of their own existence. But this form of doubt was not destined to endure. Science, in removing the contradictions of sense, and establishing the consistent uniformity of natural law, took away the main pillars of its support. The spirit, however, and the mental habits of which it was the roduct, still survive; but not among the votaries of science. For I cannot but regard it as the same spirit which, with whatever profession of zeal, and for whatever ends of supposed piety or obedience, strives to subvertthe natural evidences of morals, - the existence of a Supreme Intelligent Cause. There is a scepticism which repudiates all belief; there is also a scepticism which seeks to escape from itself by a total abnegation of the understanding, and which, in the pride of its new-found security, would recklessly destroy every internal ground of humant trust and hope... Now to this, as to a former development of the sceptical spirit, Science stands in implied but real antagonism.

Introduction
A Treatise of Human Nature (1739-40)
Context: Nothing is more usual and more natural for those, who pretend to discover anything new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those, which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions, that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. 'Tis easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself.

Interview in 3 A.M Magazine (2002) http://www.3ammagazine.com/litarchives/2002_sep/interview_michel_faber.html
Context: Trust is absolutely precious, and its betrayal horrifies me. I do want readers to trust me. And yet I don't want to offer them a safe, predictable ride. The literary scene seems to be divided between "trustworthy" authors who give their fans a Big Mac that's totally unchallenging, and more ambitious authors who treat their readers with high-handed indifference. I want to earn the reader's trust while remaining unpredictable. I take the reader to some dark and emotionally uncomfortable places but never just for the sake of it. And I do care about how you're feeling on your journey. Many people have remarked on how readable and engaging they found The Crimson Petal despite its great length. That wasn't accidental. I thought very carefully about how to keep the reader intimate and awake.

"Reflections on Trusting Trust" http://cm.bell-labs.com/who/ken/trust.html, 1983 Turing Award Lecture, Communications of the ACM 27 (8), August 1984, pp. 761-763.
Context: You can't trust code that you did not totally create yourself. (Especially code from companies that employ people like me.) No amount of source-level verification or scrutiny will protect you from using untrusted code.

Summations, Chapter 52
Context: In our intent we abide in God, and faithfully trust to have mercy and grace; and this is His own working in us. And of His goodness He openeth the eye of our understanding, by which we have sight, sometime more and sometime less, according as God giveth ability to receive. And now we are raised into the one, and now we are suffered to fall into the other.
And thus is this medley so marvellous in us that scarsely we know of our self or of our even-Christian in what way we stand, for the marvellousness of this sundry feeling.

Book II, line 17 (tr. John Dryden)
Eclogues (37 BC)

Introductio ad prudentiam: Part II (1727)

Source: The Persians (472 BC), lines 598–602 (tr. Christopher Collard)

Source: The Conquest of Fear (1921), Chapter VIII : The Fear Of Death And Abundance Of Life, § V
Context: My small experience in the conquest of fear can be condensed into these four words: Calmly resting! quiet trust! That amid the turmoil of the time and the feverishness of our days it is always easy I do not pretend. Still less do I pretend that I accomplish it. I have said, a few lines above, that I tried. Trying is as far as I have gone; but even trying is productive of wonderful results.

"The Holy Dimension", p. 338
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: The account of our experiences, the record of debit and credit, is reflected in the amount of trust or distrust we display towards life and humanity. There are those who maintain that the good is within our reach everywhere; you have but to stretch out your arms and you will grasp it. But there are others who, intimidated by fraud and ugliness, sense scorn and ambushes everywhere and misgive all things to come. Those who trust develop a finer sense for the good, even at the hight cost of blighted hopes. Charmed by the spell of love, faith is, as it were, imposed upon their heart.

¶ 129 - 130.
An Humble, Earnest and Affectionate Address to the Clergy (1761)
Context: What is the difference between man's own righteousness and man's own light in religion? They are strictly the same thing, do one and the same work, namely, keep up and strengthen every evil, vanity, and corruption of fallen nature. Nothing saves a man from his own righteousness, but that which saves and delivers him from his own light. The Jew that was most of all set against the gospel, and unable to receive it was he that trusted in his own righteousness; this was the rich man, to whom it was as hard to enter into the kingdom of heaven as for a camel to go through the eye of a needle. But the Christian, that trusts in his own light, is the very Jew that trusted in his own righteousness; and all that he gets by the gospel, is only that which the Pharisee got by the Law, namely, to be further from entering into the kingdom of God than publicans and harlots. … Nothing but God in man can be a godly life in man. Hence is that of the apostle, "The letter killeth, but the spirit giveth life." But you will say, can this be true of the spiritual divine letter of the gospel? Can it kill, or give death? Yes, it kills, when it is rested in; when it is taken for divine power, and supposed to have goodness in itself; for then it kills the Spirit of God in man, quenches his holy fire within us, and is set up instead of it. It gives death, when it is built into systems of strife and contention about words, notions, and opinions, and makes the kingdom of God to consist, not in power, but in words. When it is thus used, then of necessity it kills, because it keeps from that which alone is life and can give life. … All the Law, the prophets, and the gospel are fulfilled, when there is in Christ a new creature, having life in and from him, as really as the branch has its life in and from the vine. And when all scripture is thus understood, and all that either Christ says of himself, or his apostles say of him, are all heard, or read, only as one and the same call to come to Christ, in hunger and thirst to be filled and blessed with his divine nature made living within us; then, and then only, the letter kills not, but as a sure guide leads directly to life. But grammar, logic, and criticism knowing nothing of scripture but its words, bring forth nothing but their own wisdom of words, and a religion of wrangle, hatred, and contention, about the meaning of them.
But lamentable as this is, the letter of scripture has been so long the usurped province of school-critics, and learned reasoners making their markets of it, that the difference between literal, notional, and living divine knowledge, is almost quite lost in the Christian world. So that if any awakened souls are here or there found among Christians, who think that more must be known of God, of Christ, and the powers of the world to come, than every scholar can know by reading the letter of scripture, immediately the cry of enthusiasm, whether they be priests, or people, is sent after them. A procedure, which could only have some excuse, if these critics could first prove, that the apostle's text ought to be thus read, "The spirit killeth, but the letter giveth life."

Source: Gargantua and Pantagruel (1532–1564), Gargantua (1534), Chapter 58 : A prophetical Riddle-->
Context: Then shall you many gallant men see by
Valour stirr'd up, and youthful fervency,
Who, trusting too much in their hopeful time,
Live but a while, and perish in their prime.
Neither shall any, who this course shall run,
Leave off the race which he hath once begun,
Till they the heavens with noise by their contention
Have fill'd, and with their steps the earth's dimension.
Then those shall have no less authority,
That have no faith, than those that will not lie;
For all shall be governed by a rude,
Base, ignorant, and foolish multitude;
The veriest lout of all shall be their judge,
O horrible and dangerous deluge!

Source: Patriotism and Christianity http://en.wikisource.org/wiki/Patriotism_and_Christianity (1896), Ch. 17
Context: Only the truth and its expression can establish that new public opinion which will reform the ancient obsolete and pernicious order of life; and yet we not only do not express the truth we know, but often even distinctly give expression to what we ourselves regard as false.
If only free men would not rely on that which has no power, and is always fettered — upon external aids; but would trust in that which is always powerful and free — the truth and its expression!

Speech to the Society of Professional Journalists (11 September 2004)
Context: This "zeal for secrecy" I am talking about — and I have barely touched the surface — adds up to a victory for the terrorists. When they plunged those hijacked planes into the World Trade Center and the Pentagon three years ago this morning, they were out to hijack our Gross National Psychology. If they could fill our psyche with fear — as if the imagination of each one of us were Afghanistan and they were the Taliban — they could deprive us of the trust and confidence required for a free society to work. They could prevent us from ever again believing in a safe, decent or just world and from working to bring it about. By pillaging and plundering our peace of mind they could panic us into abandoning those unique freedoms — freedom of speech, freedom of the press — that constitute the ability of democracy to self-correct and turn the ship of state before it hits the iceberg.

Equality (1943)
Context: I don't deserve a share in governing a hen-roost, much less a nation. Nor do most people — all the people who believe advertisements, and think in catchwords and spread rumors. The real reason for democracy is just the reverse. Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.

Source: Beatrice & Virgil (2010), p. 175
Context: I remember the first slap, just as I was being brought in. Already then something was lost forever, a basic trust. If there's an exquisite collection of Meissen porcelain and a man takes a cup and deliberately drops it to the floor, shattering it, why wouldn't he then proceed to break everything else? What difference does it make, cup or tureen, once the man has made clear his disregard for porcelain? With that first blow, something akin to porcelain shattered in me. It was a hard slap, forceful yet casual, given for no reason, before I had even identified myself. If they would do that to me, why wouldn't they do worse? Indeed, how could they stop themselves? A single blow is a dot, meaningless. It's a line that is wanted, a connection between the dots that will give purpose and direction. One blow demands a second and then a third and onwards.

As quoted in The Way To Win : Showing How To Succeed In Life (1887) by John Thomas Dale, p. 89
Context: I record the conviction that in one way or another, special individual help is given to every creature to endure to the end. It has been my own experience, that always when suffering, whether mental or bodily, approached the point where further endurance appeared impossible, the pulse of it began to ebb and a lull ensued.
You are tender-hearted, and you want to be true, and are trying to be; learn these two things: Never be discouraged because good things get on so slowly here; and never fail daily to do that good which lies next to your hand. Do not be in a hurry, but be diligent. Enter into the sublime patience of the Lord. Trust to God to weave your little thread into the great web, though the pattern shows it not yet. When God's people are able and willing thus to labor and wait, remember that one day is with the Lord as a thousand years, and a thousand years as one day; the grand harvest of the ages shall come to its reaping, and the day shall broaden itself to a thousand years, and the thousand years shall show themselves as a perfect and finished day.

"My Six Conversions, § II : When the World Turned Back" in The Wells and the Shallows (1935)
Context: The Church never said that wrongs could not or should not be righted; or that commonwealths could not or should not be made happier; or that it was not worth while to help them in secular and material things; or that it is not a good thing if manners become milder, or comforts more common, or cruelties more rare. But she did say that we must not count on the certainty even of comforts becoming more common or cruelties more rare; as if this were an inevitable social trend towards a sinless humanity; instead of being as it was a mood of man, and perhaps a better mood, possibly to be followed by a worse one. We must not hate humanity, or despise humanity, or refuse to help humanity; but we must not trust humanity; in the sense of trusting a trend in human nature which cannot turn back to bad things.

The King Must Die (1958)
Context: Don't you understand even seedtime and reaping? How can people trust the harvest, unless they see it sown?

Preface
The Story of Civilization (1935–1975), VI - The Reformation (1957)
Context: I feel for all faiths the warm sympathy of one who has come to learn that even the trust in reason is a precarious faith, and that we are all fragments of darkness groping for the sun. I know no more about the ultimates than the simplest urchin in the streets.

17 U.S. (4 Wheaton) 316, 431
McCulloch v. Maryland (1819)
Context: The power to create [a bank] implies the power to preserve [it]... That the power to tax involves the power to destroy; that the power to destroy may defeat and render useless the power to create; that there is a plain repugnance in conferring on one Government a power to control the constitutional measures of another, which other, with respect to those very measures, is declared to be supreme over that which exerts the control, are propositions not to be denied. But all inconsistencies are to be reconciled by the magic of the word CONFIDENCE. Taxation, it is said, does not necessarily and unavoidably destroy. To carry it to the excess of destruction would be an abuse, to presume which would banish that confidence which is essential to all Government. But is this a case of confidence? Would the people of any one State trust those of another with a power to control the most insignificant operations of their State Government? We know they would not. Why, then, should we suppose that the people of any one State should be willing to trust those of another with a power to control the operations of a Government to which they have confided their most important and most valuable interests? In the Legislature of the Union alone are all represented. The Legislature of the Union alone, therefore, can be trusted by the people with the power of controlling measures which concern all, in the confidence that it will not be abused. This, then, is not a case of confidence, and we must consider it is as it really is.

Conclusion : The Moral of this Examination
A Perplexed Philosopher (1892)
Context: It is not merely the authority of Mr. Spencer as a teacher on social subjects that I would discredit; but the blind reliance upon authority. For on such subjects the masses of men cannot safely trust authority. Given a wrong which affects the distribution of wealth and differentiates society into the rich and the poor, and the recognized organs of opinion and education, since they are dominated by the wealthy class, must necessarily represent the views and wishes of those who profit or imagine they profit by the wrong.
That thought on social questions is so confused and perplexed, that the aspirations of great bodies of men, deeply though vaguely conscious of injustice, are in all civilized countries being diverted to futile and dangerous remedies, is largely due to the fact that those who assume and are credited with superior knowledge of social and economic laws have devoted their powers, not to showing where the injustice lies but to hiding it; not to clearing common thought but to confusing it.

Source: Drenai series, The King Beyond the Gate, Ch. 8
Context: When responsibility is thrust upon you, can you run from it? No&mdash; you have never and you never will. That is what makes you as you are. That is why men follow you, though they hate your blood. They trust you.

Book II, lines 557–559 (tr. Rouse)
De Rerum Natura (On the Nature of Things)

1860s, Our Composite Nationality (1869)
Context: It is objected to the Chinaman that he is secretive and treacherous, and will not tell the truth when he thinks it for his interest to tell a lie. There may be truth in all this; it sounds very much like the account of man’s heart given in the creeds. If he will not tell the truth, except when it is for his interest to do so, let us make it for his interest to tell the truth. We can do it by applying to him the same principle of justice that we apply to ourselves. But I doubt if the Chinese are more untruthful than other people. At this point I have one certain test. Mankind are not held together by lies. Trust is the foundation of society. Where there is no truth, there can be no trust, and where there is no trust, there can be no society. Where there is society, there is trust, and where there is trust, there is something upon which it is supported. Now a people who have confided in each other for five thousand years; who have extended their empire in all directions until it embraces one-fifth of the population of the globe; who hold important commercial relations with all nations; who are now entering into treaty stipulations with ourselves, and with all the great European powers, cannot be a nation of cheats and liars, but must have some respect for veracity. The very existence of China for so long a period, and her progress in civilization, are proofs of her truthfulness. This is the last objection which should come from those who profess the all-conquering power of the Christian religion. If that religion cannot stand contact with the Chinese, religion or no religion, so much the worse for those who have adopted it. It is the Chinaman, not the Christian, who should be alarmed for his faith. He exposes that faith to great dangers by exposing it to the freer air of America. But shall we send missionaries to the heathen to right to come to us? I think a few honest believers in the teachings of Confucius would be well employed in expounding his doctrines among us.

The Paris Review interview (1994)
Context: Kerouac had lots of class — stumbling drunk in the end, but read those last books. He never blames anybody else; he always blames himself. If there is a bad guy, it’s poor old drunk Jack, stumbling around. You never hear him railing at the government or railing at this or that. He likes trains, people, bums, cars. He just paints a wonderful picture of Norman Rockwell’s world. Of course it’s Norman Rockwell on a lot of dope.
Jack London had class. He wasn’t a very good writer, but he had tremendous class. And nobody had more class than Melville. To do what he did in Moby-Dick, to tell a story and to risk putting so much material into it. If you could weigh a book, I don’t know any book that would be more full. It’s more full than War and Peace or The Brothers Karamazov. It has Saint Elmo’s fire, and great whales, and grand arguments between heroes, and secret passions. It risks wandering far, far out into the globe. Melville took on the whole world, saw it all in a vision, and risked everything in prose that sings. You have a sense from the very beginning that Melville had a vision in his mind of what this book was going to look like, and he trusted himself to follow it through all the way.

10 Keys to a Strong Family (2002)
Context: Religious belief, trust, a sense of connection to the universe — no matter what you call it, there is a spiritual component to strong families. They see their lives as imbued with purpose, reflected in the things they do for one another and the community. Small problems provide a chance to grow; large ones are a lesson in courage. A mother whose son died of a brain tumor bravely returned to the hospital where he had died in order to set up a research fund. When she saw the parents of children who currently were suffering, she told her son’s doctor: "If any research you do produces any advance, my son’s passing won’t have been totally without purpose." It takes a certain type of spiritual grace to see beyond one’s own misery to the needs of others. Strong families try to live so they can look outward — and inward — every single day.

An Essay on the Art of Decyphering (1737)
Context: I saw, there was little or no Help to bee exspected from others; but that if I should have further Occasions of that Kind, I must trust to my owne Industry, and such Observations as the present Case should afford. And indeed the Nature of the Thing is scarce capable of any other Directions; every new Cipher allmost being contrived in a new Way, which doth not admit any constant Method for the finding of it out: But hee that will do any Thing in it, must first furnish himself with Patience and Sagacity, as well as hee may, and then Consilium in arenâ capere, and make the best Conjectures hee can, till hee shall happen upon something that hee may conclude for Truth.<!--p.14

A Conversation with Martin de Maat (1998)
Context: The base of the work is one of individuals believing in themselves, trusting themselves in the moment and being accepting of themselves and the people around them. In order to improvise in front of an audience, you have to be accepting, involved in the moment and courageous. Those issues, when transferred over to general communication, makes the communication richer and helps in all areas of life.

As quoted in LIFE magazine, Vol. 21, No. 6, (5 August 1946), p. 52 http://books.google.co.uk/books?id=3UwEAAAAMBAJ&lpg=PP1&client=safari&pg=PA52#v=onepage&q&f=false; this has also been paraphrased as "It is inaccurate to say I hate everything. I am strongly in favor of common sense, common honesty, and common decency. This makes me forever ineligible for public office."
1940s–present
Context: In the present case it is a little inaccurate to say I hate everything. I am strongly in favor of common sense, common honesty and common decency. This makes me forever ineligible to any public office of trust or profit in the Republic. But I do not repine, for I am a subject of it only by force of arms.

The Cultivation of Conspiracy (1998)
Context: The impending loss of spirit, of soul, of what I call atmosphere, could go unnoticed.
Only persons who face one another in trust can allow its emergence. The bouquet of friendship varies with each breath, but when it is there it needs no name. For a long time I believed that there was no one noun for it, and no verb for its creation. Each time I tried one, I was discouraged; all the synonyms for it were shanghaied by its synthetic counterfeits: mass-produced fashions and cleverly marketed moods, chic feelings, swank highs and trendy tastes. Starting in the seventies, group dynamics retreats and psychic training, all to generate "atmosphere," became major businesses. Discreet silence about the issue I am raising seemed preferable to creating a misunderstanding.
Then… I suddenly realized that there is indeed a very simple word that says what I cherished and tried to nourish, and that word is peace. Peace, however, not in any of the many ways its cognates are used all over the world, but peace in its post-classical, European meaning. Peace, in this sense, is the one strong word with which the atmosphere of friendship created among equals has been appropriately named. But to embrace this, one has to come to understand the origin of this peace in the conspirator, a curious ritual behavior almost forgotten today.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

"The Holy Dimension", p. 338
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: The account of our experiences, the record of debit and credit, is reflected in the amount of trust or distrust we display towards life and humanity. There are those who maintain that the good is within our reach everywhere; you have but to stretch out your arms and you will grasp it. But there are others who, intimidated by fraud and ugliness, sense scorn and ambushes everywhere and misgive all things to come. Those who trust develop a finer sense for the good, even at the hight cost of blighted hopes. Charmed by the spell of love, faith is, as it were, imposed upon their heart.

Just Say No (1986)
Context: Drugs steal away so much. They take and take, until finally every time a drug goes into a child, something else is forced out — like love and hope and trust and confidence. Drugs take away the dream from every child's heart and replace it with a nightmare, and it's time we in America stand up and replace those dreams. Each of us has to put our principles and consciences on the line, whether in social settings or in the workplace, to set forth solid standards and stick to them. There's no moral middle ground. Indifference is not an option. We want you to help us create an outspoken intolerance for drug use. For the sake of our children, I implore each of you to be unyielding and inflexible in your opposition to drugs.

pg. xxv
Native Son (1940)

1961, The City upon a Hill speech
Context: During the last sixty days, I have been at the task of constructing an administration. It has been a long and deliberate process. Some have counseled greater speed. Others have counseled more expedient tests. But I have been guided by the standard John Winthrop set before his shipmates on the flagship Arbella three hundred and thirty-one years ago, as they, too, faced the task of building a new government on a perilous frontier. "We must always consider," he said, "that we shall be as a city upon a hill — the eyes of all people are upon us." Today the eyes of all people are truly upon us — and our governments, in every branch, at every level, national, state and local, must be as a city upon a hill — constructed and inhabited by men aware of their great trust and their great responsibilities. For we are setting out upon a voyage in 1961 no less hazardous than that undertaken by the Arbella in 1630. We are committing ourselves to tasks of statecraft no less awesome than that of governing the Massachusetts Bay Colony, beset as it was then by terror without and disorder within. History will not judge our endeavors — and a government cannot be selected — merely on the basis of color or creed or even party affiliation. Neither will competence and loyalty and stature, while essential to the utmost, suffice in times such as these.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

1780s, Speech at the Virginia Convention (1788)
Context: With respect to that part of the proposal which says that every power not granted remains with the people, it must be previous to adoption, or it will involve this country in inevitable destruction. To talk of it as a thing subsequent, not as one of your unalienable rights, is leaving it to the casual opinion of the Congress who shall take up the consideration of that matter. They will not reason with you about the effect of this Constitution. They will not take the opinion of this committee concerning its operation. They will construe it as they please. If you place it subsequently, let me ask the consequences. Among ten thousand implied powers which they may assume, they may, if we be engaged in war, liberate every one of your slaves if they please. And this must and will be done by men, a majority of whom have not a common interest with you. They will, therefore, have no feeling of your interests. It has been repeatedly said here, that the great object of a national government was national defence. That power which is said to be intended for security and safety may be rendered detestable and oppressive. If they give power to the general government to provide for the general defence, the means must be commensurate to the end. All the means in the possession of the people must be given to the government which is intrusted with the public defence. In this state there are two hundred and thirty-six thousand blacks, and there are many in several other states. But there are few or none in the Northern States; and yet, if the Northern States shall be of opinion that our slaves are numberless, they may call forth every national resource. May Congress not say, that every black man must fight? Did we not see a little of this last war? We were not so hard pushed as to make emancipation general; but acts of Assembly passed that every slave who would go to the army should be free. Another thing will contribute to bring this event about. Slavery is detested. We feel its fatal effects—we deplore it with all the pity of humanity. Let all these considerations, at some future period, press with full force on the minds of Congress. Let that urbanity, which I trust will distinguish America, and the necessity of national defence,—let all these things operate on their minds; they will search that paper, and see if they have power of manumission. And have they not, sir? Have they not power to provide for the general defence and welfare? May they not think that these call for the abolition of slavery? May they not pronounce all slaves free, and will they not be warranted by that power? This is no ambiguous implication or logical deduction. The paper speaks to the point: they have the power in clear, unequivocal terms, and will clearly and certainly exercise it. As much as I deplore slavery, I see that prudence forbids its abolition. I deny that the general government ought to set them free, because a decided majority of the states have not the ties of sympathy and fellow-feeling for those whose interest would be affected by their emancipation. The majority of Congress is to the north, and the slaves are to the south.

Source: Christ's Object Lessons (1900), Ch. 1, p. 19
Context: Christ interpreted the message which He Himself had given to the lilies and the grass of the field. He desires us to read it in every lily and every spire of grass. His words are full of assurance, and tend to confirm trust in God.
So wide was Christ's view of truth, so extended His teaching, that every phase of nature was employed in illustrating truth. The scenes upon which the eye daily rests were all connected with some spiritual truth, so that nature is clothed with the parables of the Master.

"Our Inner Ape: A Leading Primatologist Explains Why We Are Who We Are" (2005), p. 243
Context: In 1879, American economist Francis Walker tried to explain why members of his profession were in such "bad odor amongst real people". He blamed it on their inability to understand why human behavior fails to comply with economic theory. We do not always act the way economists think we should, mainly because we're both less selfish and less rational than economists think we are. Economists are being indoctrinated into a cardboard version of human nature, which they hold true to such a degree that their own behavior has begun to resemble it. Psychological tests have shown that economics majors are more egoistic than the average college student. Exposure in class after class to the capitalist self-interest model apparently kills off whatever prosocial tendencies these students have to begin with. They give up trusting others, and conversely others give up trusting them. Hence the bad odor.

Diary (5 June 1862)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
Context: These semi-traitors [Union generals who were not hostile to slavery] must be watched. — Let us be careful who become army leaders in the reorganized army at the end of this Rebellion. The man who thinks that the perpetuity of slavery is essential to the existence of the Union, is unfit to be trusted. The deadliest enemy the Union has is slavery — in fact, its only enemy.

Vol. XIV: Great Musicians, http://www.gutenberg.org/etext/20318 Chapter 8: "Ludwig van Beethoven," pp. 228-230:
Little Journeys to the Homes of the Great (1916)
Context: There have always existed three ways of keeping the people loving and loyal. One is to leave them alone, to trust them and not to interfere. This plan, however, has very seldom been practised, because the politicians regard the public as a cow to be milked, and something must be done to make it stand quiet.
So they try Plan Number Two, which consists in hypnotizing the public by means of shows, festivals, parades, prizes and many paid speeches, sermons and editorials, wherein and whereby the public is told how much is being done for it, and how fortunate it is in being protected and wisely cared for by its divinely appointed guardians. Then the band strikes up, the flags are waved, three passes are made, one to the right and two to the left; and we, being completely under the hypnosis, hurrah ourselves hoarse.
Plan Number Three is a very ancient one and is always held back to be used in case Number Two fails. It is for the benefit of the people who do not pass readily under hypnotic control. If there are too many of these, they have been known to pluck up courage and answer back to the speeches, sermons and editorials. Sometimes they refuse to hurrah when the bass-drum plays, in which case they have occasionally been arrested for contumacy and contravention by stocky men, in wide-awake hats, who lead the strenuous life. This Plan Number Three provides for an armed force that shall overawe, if necessary, all who are not hypnotized. The army is used for two purposes — to coerce disturbers at home, and to get up a war at a distance, and thus distract attention from the troubles near at hand. Napoleon used to say that the only sure cure for internal dissension was a foreign war: this would draw the disturbers away, on the plea of patriotism, so they would win enough outside loot to satisfy them, or else they would all get killed, it really didn't matter much; and as for loot, if it was taken from foreigners, there was no sin.
A careful analyst might here say that Plan Number Three is only a variation of Plan Number Two — the end being gained by hypnotic effects in either event, for the army is conscripted from the people to use against the people, just as you turn steam from a boiler into the fire-box to increase the draft....

1950s, The Chance for Peace (1953)
Context: The details of such disarmament programs are manifestly critical and complex. Neither the United States nor any other nation can properly claim to possess a perfect, immutable formula. But the formula matters less than the faith -- the good faith without which no formula can work justly and effectively. The fruit of success in all these tasks would present the world with the greatest task, and the greatest opportunity, of all. It is this: the dedication of the energies, the resources, and the imaginations of all peaceful nations to a new kind of war. This would be a declared total war, not upon any human enemy but upon the brute forces of poverty and need. The peace we seek, founded upon decent trust and cooperative effort among nations, can be fortified, not by weapons of war but by wheat and by cotton, by milk and by wool, by meat and timber and rice. These are words that translate into every language on earth. These are the needs that challenge this world in arms.

Book II, section 7; translation by Walter Miller
De Officiis – On Duties (44 BC)
Context: And we recently discovered, if it was not known before, that no amount of power can withstand the hatred of the many. The death of this tyrant (Julius Caesar), whose yoke the state endured under the constraint of armed force and whom it still obeys more humbly than ever, though he is dead, illustrates the deadly effects of popular hatred; and the same lesson is taught by the similar fate of all other despots, of whom practically no one has ever escaped such a death. For fear is but a poor safeguard of lasting power; while affection, on the other hand, may be trusted to keep it safe for ever.

Crucible of Creativity (2005)
Context: People can and do trust works produced by people they don’t know. The real world is still trying to figure out how Wikipedia works. A fantastic resource. Open source is produced by people that you can’t track down, but you can trust it in very deep ways. People can trust works by people they don’t know in this low communication cost environment.

In Search of the Miraculous (1949)
Context: In properly organized groups no faith is required; what is required is simply a little trust and even that only for a little while, for the sooner a man begins to verify all he hears the better it is for him. <!-- Ch. 11, p. 288

Context: We have an obligation to one another, responsibilities and trusts. That does not mean we must be pigeons, that we must be exploited. But it does mean that we should look out for one another when and as much as we can; and that we have a personal responsibility for our behavior; and that our behavior has consequences of a very real and profound nature. We are not powerless. We have tremendous potential for good or ill. How we choose to use that power is up to us; but first we must choose to use it. We're told every day, "You can't change the world." But the world is changing every day. Only question is... who's doing it? You or somebody else?

Book IV, Part 2, Section 4
Immanuel Kant, Religion Within the Boundary of Pure Reason 1793 translated by James W Semple, Advocate ,Edinburgh 1838 p. 255-257
Religion within the Limits of Reason Alone (1793)
Context: Although individuals who have begun to awake to freedom of cogitation, after having long unconsciously slumbered under the yoke of a belief (e. g. Protestants), do straightway deem themselves ennobled, in proportion to their articles of belief are scanty; yet, singularly enough, they whose understandings still lie dormant, cling to a very different principle of safety. “Better Believe Too Much Than Believe Too Little,” is here the adage; for whatever is done beyond and above what is duty, cannot in any event harm, but may perchance to good. Upon this delusive dream, which would make dishonesty the very spirit and soul of religious confession, is based on the well-known argumentum a tuto, which obtains a more easy and extended currency, because religion compensates for every fault, and hence also for dishonesty in adopting it. If, says the sciolist https://en.wiktionary.org/wiki/sciolist, what I profess to believe concerning the Godhead is correct, then I have precisely hit the very truth. Should, on the other hand, the articles contain an error, still, as there is nothing in them morally improper, then have I merely assented to something superfluous and unnecessary, by all which I have no doubt molested, but certainly not incriminated myself. The peril arising out of the improbity of his profession – The Lesson of Conscience-necessarily undergone, when what is declared in the presence of God to be certain, which mankind must nevertheless know not to be so constituted as to admit of being affirmed with unconditioned certainty, are all overlooked by this dishonest maxim, And Indeed Pass With The Hypocrite For Nothing. The genuine safety-principle of true religion is contrariwise as follows. Whatever is a mean or condition of future bliss, unknown to naked reason, and promulgated singly by revelation, can strike root in my conviction, just like any other history; and so far forth as it does not militate against morality, cannot be absolutely false. Besides leaving this point totally undecided, I may unquestionably trust, that whatever of salutary there may lie in a document, will stand me in good stead, provided I do not by my moral short-coming make myself unworthy of it. In this maxim, there is a real moral safety, viz. That conscience be not violated; and more cannot be demanded from mankind. There is, moreover, an utmost danger and insecurity in that lauded stratagem of expediency, whereby we think astutely to evade any disadvantageous sequents that may spring from unbelieving nonconformity. Thus tampering with either party, we destroy our credit with both.

1930s, Quarantine Speech (1937)
Context: If civilization is to survive, the principles of the Prince of Peace must be restored. Shattered trust between nations must be revived. Most important of all, the will for peace on the part of peace-loving nations must express itself to the end that nations that may be tempted to violate their agreements and the rights of others will desist from such a cause. There must be positive endeavors to preserve peace. America hates war. America hopes for peace. Therefore, America actively engages in the search for peace.

Frame of Government (1682)
Context: When the great and wise God had made the world, of all his creatures, it pleased him to chuse man his Deputy to rule it: and to fit him for so great a charge and trust, he did not only qualify him with skill and power, but with integrity to use them justly. This native goodness was equally his honour and his happiness; and whilst he stood here, all went well; there was no need of coercive or compulsive means; the precept of divine love and truth, in his bosom, was the guide and keeper of his innocency. But lust prevailing against duty, made a lamentable breach upon it; and the law, that before had no power over him, took place upon him, and his disobedient posterity, that such as would not live comformable to the holy law within, should fall under the reproof and correction of the just law without, in a judicial administration.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 18. How I came to Spaceland, and What I Saw There
Context: Once more I felt myself rising through space. It was even as the Sphere had said. The further we receded from the object we beheld, the larger became the field of vision. My native city, with the interior of every house and every creature therein, lay open to my view in miniature. We mounted higher, and lo, the secrets of the earth, the depths of mines and inmost caverns of the hills, were bared before me.Awestruck at the sight of the mysteries of the earth, thus unveiled before my unworthy eye, I said to my Companion, "Behold, I am become as a God. For the wise men in our country say that to see all things, or as they express it, OMNIVIDENCE, is the attribute of God alone." There was something of scorn in the voice of my Teacher as he made answer: "Is it so indeed? Then the very pick-pockets and cut-throats of my country are to be worshiped by your wise men as being Gods: for there is not one of them that does not see as much as you see now. But trust me, your wise men are wrong."

1960, The New Frontier
Context: For the harsh facts of the matter are that we stand on this frontier at a turning-point in history. We must prove all over again whether this nation — or any nation so conceived — can long endure — whether our society — with its freedom of choice, its breadth of opportunity, its range of alternatives — can compete with the single-minded advance of the Communist system. Can a nation organized and governed such as ours endure? That is the real question. Have we the nerve and the will? Can we carry through in an age where we will witness not only new breakthroughs in weapons of destruction — but also a race for mastery of the sky and the rain, the ocean and the tides, the far side of space and the inside of men's minds? Are we up to the task — are we equal to the challenge? Are we willing to match the Russian sacrifice of the present for the future — or must we sacrifice our future in order to enjoy the present? That is the question of the New Frontier. That is the choice our nation must make — a choice that lies not merely between two men or two parties, but between the public interest and private comfort — between national greatness and national decline — between the fresh air of progress and the stale, dank atmosphere of "normalcy" — between determined dedication and creeping mediocrity. All mankind waits upon our decision. A whole world looks to see what we will do. We cannot fail their trust, we cannot fail to try.

As quoted by Mark Pitzke, 'Iran Is My True and Only Home' http://www.spiegel.de/international/world/iran-s-crown-prince-reza-pahlavi-iran-is-my-true-and-only-home-a-641984-2.html, August 12, 2009.
Interviews, 2009

The Righteous Mind (2012)

Failed London Garden Bridge project cost £53m https://www.bbc.co.uk/news/uk-england-london-47228698, BBC News, 13 February 2019
2010s, 2019

"Wage Slaves vs Corporations" (1905)

Farewell speech to the U.S. Senate (2018)

Source: Why I am Not a Believer (1926), p. 142

On her advice for Latina playwrights in “Anne García-Romero” https://50playwrights.org/2016/05/06/anne-garcia-romero/ in 50 Playwrights Project (2016 May 6)

Thomas v. Collins https://supreme.justia.com/cases/federal/us/323/516/, 323 U.S. 516 (1945) p. 323 U. S. 545

Finnish minister Sanna Marin, 34, to become world's youngest PM, https://www.bbc.com/news/world-europe-50709422BBC News, (9 December 2019)

Book I, Chapter II: "The Man in Green"
The Napoleon of Notting Hill (1904)

Speech https://api.parliament.uk/historic-hansard/lords/1986/jan/21/shops-bill-hl-1#column_159 in the House of Lords (21 January 1986) on the Shops Bill that would have ended government regulation of Sunday shopping in England and Wales
Later life

He smiled. “Except for thee and me, of course.”
Source: Michaelmas (1977), Chapter 10 (p. 160)

On being a writer in “Both Freedom and Constraint: An Interview with Randa Abdel-Fattah” https://www.wordswithoutborders.org/article/both-freedom-and-constraint-an-interview-with in Words Without Borders (May 2015)

No. 97
Apophthegms (1624)

On how he’s viewed differently compared to when he was a television personality in “Reggie Yates: ‘I have late-night romantic dinners with my laptop’” https://www.theguardian.com/tv-and-radio/2018/mar/18/reggie-yates-searching-for-grenfell-missing-victims-interview in The Guardian (2018 Mar 18)

“Speech to the Reichstag Assuming New Powers” https://www.jewishvirtuallibrary.org/adolf-hitler-speech-to-the-reichstag-assuming-new-power-april-1942, (April 26, 1942)
1940s

On the impact of The Inheritance in “PLAYWRIGHT MATTHEW LOPEZ WANTS TO HEAR YOUR STORIES” https://www.interviewmagazine.com/culture/matthew-lopez-the-inheritance-broadway-play-aids-gay-storytelling in Interview Magazine (2019 Nov 14)

On a dramatic work having its own energy in “GEORGE C. WOLFE” https://www.interviewmagazine.com/culture/george-c-wolfe in Interview Magazine (2016 May 9)

1760s, A Dissertation on the Canon and Feudal Law (1765)

1800s, First Inaugural Address (1801)

A Bill for Establishing Religious Freedom, Chapter 82 (1779). Published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 1 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-01_Bk.pdf, pp. 438–441. Comparison of Jefferson's proposed draft and the bill enacted http://web.archive.org/web/19990128135214/http://www.geocities.com/Athens/7842/bill-act.htm
1770s

Source: The New Ethics (1907), Human Attitude Toward Others, p. 44

Quoted by Henry S. Salt in Seventy Years Among Savages (1921), p. 244

" The Unconscious Holocaust https://archive.org/details/theunconsciousholocaust-jhowardmoore", Good Health: A Journal of Hygiene, Vol 32, Iss. 2, 1 Feb. 1897, p. 75