As We May Think (1945)
Context: The difficulty seems to be, not so much that we publish unduly in view of the extent and variety of present-day interests, but rather that publication has been extended far beyond our present ability to make real use of the record. The summation of human experience is being expanded at a prodigious rate, and the means we use for threading through the consequent maze to the momentarily important item is the same as was used in the days of square-rigged ships.
Source: Psychic Politics: An Aspect Psychology Book (1976), p. 28-29
Context: Others have provided maps for the psyche, but I've never trusted them. Those maps carried the marks of too many name-places in this reality. When you travel through the psyche, you necessarily journey through your own deepest mind -- and as you travel into inner realities, this means that you move into another kind of atmosphere, as you would if you were travelling in outer space. In the past, others have projected phantoms of their own minds there, then acted as if these were natural signposts. In my journeys I refused to follow those paths, feeling that they were not safe or dependable and fearing that they might cloud my own view or make me lose my way.
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. II : The Fellow-Craft, p. 44
Context: From the political point of view there is but a single principle,— the sovereignty of man over himself. This sovereignty of one's self over one's self is called Liberty. Where two or several of these sovereignties associate, the State begins. But in this association there is no abdication. Each sovereignty parts with a certain portion of itself to form the common right. That portion is the same for all. There is equal contribution by all to the joint sovereignty. This identity of concession which each makes to all, is Equality. The common right is nothing more or less than the protection of all, pouring its rays on each. This protection of each by all, is Fraternity.
Liberty is the summit, Equality the base. Equality is not all vegetation on a level, a society of big spears of grass and stunted oaks, a neighborhood of jealousies, emasculating each other. It is, civilly, all aptitudes having equal opportunity; politically, all votes having equal weight; religiously, all consciences having equal rights.
Brazil v. United States http://www.listenonrepeat.com/watch/?v=cvGfV6qCiOI (10 July 2011).
2010s, 2011, 2011 FIFA Women's World Cup
Context: Cristiane with a chance to put Brazil at level. Hope Solo saved it! A hero again! What is it with Hope Solo and Brazil? Now what's the referee doing here? Is? The penalty? Is it going to have to be retaken? Because they're claiming Solo moved before the ball was kicked. Now this is very controversial, and Solo has got a yellow card for that as well. This is highly contentious! Now look at this again, does she move off the line? No, no, no, no! That is an astonishing decision in my view.
Source: Bernard Shaw in Twilight (1943), IV
Context: He never invested his whole moral capital in a man, a book, or a cause, but treasured up wisdom wherever it could be picked up, always with scrupulous acknowledgment … His eclecticism saving him from the cycle of hope-disillusion-despair, his highest effectiveness was as a skirmisher in the daily battle for light and justice, as a critic of new doctrine and a refurbisher of old, as a voice of warning and encouragement. That his action has not been in vain, we can measure by how little Shaw's iconoclasm stirs our blood; we no longer remember what he destroyed that was blocking our view.
1970s, Economics for the Citizen (1978)
Context: there's the claim that this or that price is unreasonable. I used to have conversations about this claim with Mrs. Williams early on in our 44-year marriage. She'd return from shopping complaining that stores were charging unreasonable prices. Having aired her complaints, she'd ask me to go out and unload a car trunk loaded with groceries and other items. Having completed the chore, I'd resume our conversation, saying, "Honey, I thought you said the prices were unreasonable. Are you an unreasonable person? Only an unreasonable person would pay unreasonable prices." The long and short of it is that the conversation never went over well, and we both ceased discussions of reasonable or unreasonable prices. The point is that whatever price a transaction is transacted at represents a meeting of the mind of both buyer and seller. Both viewed themselves as being better off than the next alternative -- not making the transaction. That's not to say that the seller wouldn't have found a higher price more pleasing or the buyer wouldn't have been pleased with a lower price.
On Cuban and U.S. relations in an address at a joint press conference with U.S. President Barack Obama in Havana, Cuba (22 March 2016)
Context: There are profound differences between our countries that will not go away. We hold different concepts on many subjects, such as political systems, democracy, the exercise of human rights, social justice, international relations, and world peace and stability. We defend human rights. In our view, civil, political, economic, social and cultural rights are indivisible, interdependent, and universal. We find it inconceivable that a government does not defend and ensure the right to healthcare, education, social security, food provision, development, equal pay, and the rights of children. We oppose political manipulation and double standards in the approach to human rights.
The Paris Review interview
Context: I think it’s the shock of every writer’s life when their first book is published. The shock of their lives. One has somehow to adjust from being anonymous, a figure in ambush, working from concealment, to being and working in full public view. It had an enormous effect on me. My impression was that I had suddenly walked into a wall of heavy hostile fire. <!-- That first year I wrote verses with three magical assonances to the line with the intention of abolishing certain critics! Now I read those reviews and they seem quite good. So it was writer’s paranoia. The shock to a person who’s never been named in public of being mentioned in newspapers can be absolutely traumatic. To everybody else it looks fairly harmless, even enviable. What I can see was that it enormously accelerated my determination to bring my whole operation into my own terms, to make my own form of writing and to abandon a lot of more casual paths that I might have followed. If I’d remained completely unknown, a writer not commented on, I think I might have gone off in all kinds of other directions. One can never be sure, of course.
1920s, The Progress of a People (1924)
Context: In such a view of the history of the Negro race in America, we may find the evidences that the black man's probation on this continent was a necessary part in a great plan by which the race was to be saved to the world for a service which we are now able to vision and, even if yet somewhat dimly, to appreciate. The destiny of the great African continent, to be added at length — and in a future not now far beyond us — to the realms of the highest civilization, has become apparent within a very few decades. But for the strange and long inscrutable purpose which in the ordering of human affairs subjected a part of the black race to the ordeal of slavery, that race might have been assigned to the tragic fate which has befallen many aboriginal peoples when brought into conflict with more advanced communities. Instead, we are able now to be confident that this race is to be preserved for a great and useful work. If some of its members have suffered, if some have been denied, if some have been sacrificed, we are able at last to realize that their sacrifices were borne in a great cause. They gave vicariously, that a vastly greater number might be preserved and benefited through them. The salvation of a race, the destiny of a continent, were bought at the price of these sacrifices.
Source: On the Origin of Species (1859), chapter X: "On the Geological Succession of Organic Beings", pages 341-343 http://darwin-online.org.uk/content/frameset?pageseq=359&itemID=F373&viewtype=side
Context: p>I have attempted to show that the geological record is extremely imperfect; that only a small portion of the globe has been geologically explored with care; that only certain classes of organic beings have been largely preserved in a fossil state; that the number both of specimens and of species, preserved in our museums, is absolutely as nothing compared with the incalculable number of generations which must have passed away even during a single formation; that, owing to subsidence being necessary for the accumulation of fossiliferous deposits thick enough to resist future degradation, enormous intervals of time have elapsed between the successive formations; that there has probably been more extinction during the periods of subsidence, and more variation during the periods of elevation, and during the latter the record will have been least perfectly kept; that each single formation has not been continuously deposited; that the duration of each formation is, perhaps, short compared with the average duration of specific forms; that migration has played an important part in the first appearance of new forms in any one area and formation; that widely ranging species are those which have varied most, and have oftenest given rise to new species; and that varieties have at first often been local (emphasis not Darwin's). All these causes taken conjointly, must have tended to make the geological record extremely imperfect, and will to a large extent explain why we do not find interminable varieties, connecting together all the extinct and existing forms of life by the finest graduated steps. He who rejects these views on the nature of the geological record, will rightly reject my whole theory. For he may ask in vain where are the numberless transitional links which must formerly have connected the closely allied or representative species, found in the several stages of the same great formation. He may disbelieve in the enormous intervals of time which have elapsed between our consecutive formations; he may overlook how important a part migration must have played, when the formations of any one great region alone, as that of Europe, are considered; he may urge the apparent, but often falsely apparent, sudden coming in of whole groups of species. He may ask where are the remains of those infinitely numerous organisms which must have existed long before the first bed of the Silurian system was deposited: I can answer this latter question only hypothetically, by saying that as far as we can see, where our oceans now extend they have for an enormous period extended, and where our oscillating continents now stand they have stood ever since the Silurian epoch; but that long before that period, the world may have presented a wholly different aspect; and that the older continents, formed of formations older than any known to us, may now all be in a metamorphosed condition, or may lie buried under the ocean.</p
context (16) "Mr. & Mrs. Everywhere: Calypso (stanzas 2, 5, and 7) <!-- [Italics in source] -->
Stand on Zanzibar (1968)
Context: Watching their sets in a kind of trance
were people in Mexico, people in France.
They don't chase Jones but the dreams are the same —
Mr. and Mrs. Everywhere, that's the right name!
Herr und Frau Uberall or les Partout,
A gadget on the set makes them look like you. When the Everywhere couple crack a joke
It's laughed at by all right-thinking folk.
When the Everywhere couple adopt a pose
It's the with-it view as everyone knows.
It may be a rumor or it may be true
But a gadget on the set has it said by you! "What do you think about Yatakang?"
"I think the same as the Everywhere gang."
"What do you think of Beninia then?"
"The Everywheres will tell me but I don't know when."
Whatever my country and whatever my name
A gadget on the set makes me think the same.
"Four Romantic Words" http://www.solcon.nl/arendsmilde/cslewis/reflections/e-frw-text.htm in Words and Idioms : Studies in the English Language (1925), § I.
Context: The emergence of a new term to describe a certain phenomenon, of a new adjective to designate a certain quality, is always of interest, both linguistically and from the point of view of the history of human thought. That history would be a much simpler matter (and language, too, a much more precise instrument) if new thoughts on their appearance, and new facts at their discovery, could at once be analysed and explained and named with scientific precision. But even in science this seldom happens; we find rather that a whole complex group of facts, like those for instance of gas or electricity, are at first somewhat vaguely noticed, and are given, more or less by chance, a name like that of gas, which is an arbitrary formation, or that of electricity, which is derived from the attractive power of electrum or amber when rubbed — the first electric phenomenon to be noticed.
Address at Columbia University (1991)
Context: "Our lives teach us who we are." I have learned the hard way that when you permit anyone else's description of reality to supplant your own — and such descriptions have been raining down on me, from security advisers, governments, journalists, Archbishops, friends, enemies, mullahs — then you might as well be dead. Obviously, a rigid, blinkered, absolutist world view is the easiest to keep hold of, whereas the fluid, uncertain, metamorphic picture I've always carried about is rather more vulnerable. Yet I must cling with all my might to … my own soul; must hold on to its mischievous, iconoclastic, out-of-step clown-instincts, no matter how great the storm. And if that plunges me into contradiction and paradox, so be it; I've lived in that messy ocean all my life. I've fished in it for my art. This turbulent sea was the sea outside my bedroom window in Bombay. It is the sea by which I was born, and which I carry within me wherever I go.
"Free speech is a non-starter," says one of my Islamic extremist opponents. No, sir, it is not. Free speech is the whole thing, the whole ball game. Free speech is life itself.
The Nature of the Physical World (1928)
Context: The idealistic tinge in my conception of the physical world arose out of mathematical researches on the relativity theory. In so far as I had any earlier philosophical views, they were of an entirely different complexion.
From the beginning I have been doubtful whether it was desirable for a scientist to venture so far into extra-scientific territory. The primary justification for such an expedition is that it may afford a better view of his own scientific domain.
Preface http://www-groups.dcs.st-and.ac.uk/~history/Extras/Eddington_Gifford.html
“Whorf's brilliant analysis… seemed to support the view that man is a prisoner of his language.”
Word Play (1974)
Context: About 1932 one of Sapir's students at Yale, Benjamin Lee Whorf drew on Sapir's ideas and began an intensive study of the language of the Hopi Indians of Arizona. Whorf's brilliant analysis... seemed to support the view that man is a prisoner of his language. Whorf emphasized grammar—rather than vocabulary, which had previously intrigued scholars—as an indicator of the way a language can direct a speaker into certain habits of thought.
"They are hostile nations" http://www.poetryfoundation.org/archive/poem.html?id=177292
Selected Poems 1965-1975 (1976)
Section I: “The Old Order Changeth”, p. 13 http://books.google.com/books?id=MW8SAAAAIAAJ&pg=PA13&dq=%22Since+I+entered%22
1910s, The New Freedom (1913)
Context: Since I entered politics, I have chiefly had men's views confided to me privately. Some of the biggest men in the United States, in the field of commerce and manufacture, are afraid of somebody, are afraid of something. They know that there is a power somewhere so organized, so subtle, so watchful, so interlocked, so complete, so pervasive, that they had better not speak above their breath when they speak in condemnation of it.
They know that America is not a place of which it can be said, as it used to be, that a man may choose his own calling and pursue it just as far as his abilities enable him to pursue it; because to-day, if he enters certain fields, there are organizations which will use means against him that will prevent his building up a business which they do not want to have built up; organizations that will see to it that the ground is cut from under him and the markets shut against him. For if he begins to sell to certain retail dealers, to any retail dealers, the monopoly will refuse to sell to those dealers, and those dealers, afraid, will not buy the new man's wares.
“We like to have a point of view in our stories, not an obvious moral, but a worthwhile theme.”
As quoted in The Gospel According to Disney : Faith, Trust, and Pixie Dust (2004) by Mark I. Pinsky, p. 2
Context: We like to have a point of view in our stories, not an obvious moral, but a worthwhile theme. … All we are trying to do is give the public good entertainment. That is all they want.
Source: The Revolt of the Masses (1929), Chapter XI: The Self-Satisfied Age
Context: It is not that one ought not to do just what one pleases; it is simply that one cannot do other than what each of us has to do, has to be. The only way out is to refuse to do what has to be done, but this does not set us free to do something else just because it pleases us. In this matter we only possess a negative freedom of will, a noluntas. We can quite well turn away from our true destiny, but only to fall a prisoner in the deeper dungeons of our destiny. … Theoretic truths not only are disputable, but their whole meaning and force lie in their being disputed, they spring from discussion. They live as long as they are discussed, and they are made exclusively for discussion. But destiny — what from a vital point of view one has to be or has not to be — is not discussed, it is either accepted or rejected. If we accept it, we are genuine; if not, we are the negation, the falsification of ourselves. Destiny does not consist in what we feel we should like to do; rather is it recognised in its clear features in the consciousness that we must do what we do not feel like doing.
Address on religious factions (1981)
Context: The religious factions will go on imposing their will on others unless the decent people connected to them recognize that religion has no place in public policy.
They must learn to make their views known without trying to make their views the only alternatives. The great decisions of Government cannot be dictated by the concerns of religious factions. This was true in the days of Madison, and it is just as true today.
We have succeeded for 205 years in keeping the affairs of state separate from the uncompromising idealism of religious groups and we mustn't stop now.
To retreat from that separation would violate the principles of conservatism and the values upon which the framers built this democratic republic.
“My philosophical views approach somewhat closely those of the late Countess of Conway”
Letter to Thomas Burnet (1697), as quoted in Platonism, Aristotelianism and Cabalism in the Philosophy of Leibniz (1938) by Joseph Politella, p. 18
Context: My philosophical views approach somewhat closely those of the late Countess of Conway, and hold a middle position between Plato and Democritus, because I hold that all things take place mechanically as Democritus and Descartes contend against the views of Henry More and his followers, and hold too, nevertheless, that everything takes place according to a living principle and according to final causes — all things are full of life and consciousness, contrary to the views of the Atomists.
“I am not so enamored of my own opinions that I disregard what others may think of them. I am aware that a philosopher's ideas are not subject to the judgment of ordinary persons, because it is his endeavor to seek the truth in all things, to the extent permitted to human reason by God. Yet I hold that completely erroneous views should be shunned.”
Neque enim ita mihi mea placent, ut non perpendam, quid alii de illis iudicaturi sint. Et quamvis sciam, hominis philosophi cogitationes esse remotas à iudicio vulgi, propterea quòd illius studium sit veritatem omnibus in rebus, quatenus id à Deo rationi humanæ permissum est, inquirere, tamen alienas prorsus à rectitudine opiniones fugiendas censeo. Itaque cum mecum ipse cogitarem, quàm absurdum ἀκρόαμα existimaturi essent illi, qui multorum seculorum iudiciis hanc opinionem confirmatam norunt, quòd terra immobilis in medio cœli, tanquam centrum illius posita sit, si ego contra assererem terram moveri...
Preface
De revolutionibus orbium coelestium (1543)
Context: For I am not so enamored of my own opinions that I disregard what others may think of them. I am aware that a philosopher's ideas are not subject to the judgment of ordinary persons, because it is his endeavor to seek the truth in all things, to the extent permitted to human reason by God. Yet I hold that completely erroneous views should be shunned. Those who know that the consensus of many centuries has sanctioned the conception that the earth remains at rest in the middle of the heaven as its center would, I reflected, regard it as an insane pronouncement if I made the opposite assertion that the earth moves.
Source: Guide for the Perplexed (c. 1190), Part III, Ch.16
Context: The philosophers have uttered very perverse ideas as regards God's Omniscience of everything besides Himself; they have stumbled in such a manner that they cannot rise again, nor can those who adopt their views.... They continued thus: If he perceives and knows all individual things, one of the following three cases must take place: (1.) God arranges and manages human affairs well, perfectly, and faultlessly; (2.) He is overcome by obstacles, and is too weak and powerless to manage human affairs; (3.) He knows [all things] and can arrange and manage them, but leaves and abandons them, as too base, low, and vile... Those who have a knowledge of a certain thing necessarily either (1.) take care of the thing they know, and manage it, or (2.) neglect it; or (3.) while taking care of it, have not sufficient power and strength for its management, although they have the will to do so.... the philosophers emphatically decided that of the three cases... two are inadmissible in reference to God—viz., want of power, or absence of will... Consequently there remains only the alternative that God is altogether ignorant of human affairs, or that He knows them and manages them well.... we conclude that God has no knowledge of them in any way of for any reason. This is the argument which led philosophers to speak such blasphemous words.
Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game
Context: From the point of view of the practice or application of rules four successive stages can be distinguished.
A first stage of a purely motor and individual character, during which the child handles the marbles at the dictation of his desires and motor habits. This leads to the formation of more or less ritualized schemas, but since play is still purely individual, one can only talk of motor rules and not of truly collective rules.
The second may be called egocentric for the following reasons. This stage begins at the moment when the child receives from outside the example of codified rules, that is to say, some time between the ages of two and five. But though the child imitates this example, he continues to play either by himself without bothering to find play-fellows, or with others, but without trying to win, and therefore without attempting to unify the different ways of playing. In other words, children of this stage, even when they are playing together, play each one "on his own " (everyone can win at once) and without regard for any codification of rules. This dual character, combining imitation of others with a purely individual use of the examples received, we have designated by the term Egocentrism.
A third stage appears between 7 and 8, which we shall call the stage of incipient cooperation. Each player now tries to win, and all, therefore, begin to concern themselves with the question of mutual control and of unification of the rules. But while a certain agreement may be reached in the course of one game, ideas about the rules in general are still rather vague. In other words, children of 7-8, who belong to the same class at school and are therefore constantly playing with each other, give, when they are questioned separately, disparate and often entirely contradictory accounts of the rules observed in playing marbles.
Finally, between the years of 11 and 12, appears a fourth stage, which is that of the codification of rules. Not only is every detail of procedure in the game fixed, but the actual code of rules to be observed is known to the whole society. There is remarkable concordance in the information given by children of 10-12 belonging to the same class at school, when they are questioned on the rules of the game and their possible variations.
Address to the Society for Psychical Research (1897)
Context: A view of the constitution of matter which recommended itself to Faraday as preferable to the one ordinarily held appears to me to be exactly the view I endeavor to picture as the constitution of spiritual beings. Centers of intellect, will, energy, and power, each mutually penetrable, while at the same time permeating what we call space, but each center retaining its own individuality, persistence of self, and memory. Whether these intelligent centers of the various spiritual forces which in their aggregate go to make up man's character or karma are also associated in any way with the forms of energy which, centered, form the material atom — whether these spiritual entities are material, not in the crude, gross sense of Lucretius, but material as sublimated through the piercing intellect of Faraday — is one of those mysteries which to us mortals will perhaps ever remain an unsolved problem. My next speculation is more difficult, and is addressed to those who not only take too terrestrial a view, but who deny the plausibility — nay, the possibility — of the existence of an unseen world at all. I reply we are demonstrably standing on the brink, at any rate, of one unseen world. I do not here speak of a spiritual or immaterial world. I speak of the world of the infinitely little, which must be still called a material world, although matter as therein existing or perceptible is something which our limited faculties do not enable us to conceive. It is the world — I do not say of molecular forces as opposed to molar, but of forces whose action lies mainly outside the limit of human perception, as opposed to forces evident to the gross perception of human organisms. I hardly know how to make clear to myself or to you the difference in the apparent laws of the universe which would follow upon a mere difference of bulk in the observer. Such an observer I must needs imagine as best I can.
“Since of quantity, one kind is viewed by itself, having no relation to anything else”
Nicomachus of Gerasa: Introduction to Arithmetic (1926)
Context: Since of quantity, one kind is viewed by itself, having no relation to anything else, as 'even,' 'odd,' 'perfect,' and the like, and the other is relative to something else, and is conceived of together with its relationship to another thing, like' double,', greater,' 'smaller,' 'half,' 'one and one-half times,' 'one and one-third times,' and so forth, it is clear that two scientific methods will lay hold of and deal with the whole investigation of quantity: arithmetic, [with] absolute quantity; and music, [with] relative quantity.<!--Book I, Chapter III, p.184
Source: Violence and the Labor Movement (1914), p.xii
Context: If one's point of view is that of the anarchist, he is led inevitably to make his war upon individuals. The more sensitive and sincere he is, the more bitter and implacable becomes that war. If one's point of view is based on what is now called the economic interpretation of history, one is emancipated, in so far as that is possible for emotional beings, from all hatred of individuals, and one sees before him only the necessity of readjusting the economic basis of our common life in order to achieve a more nearly perfect social order.
To question genetic intelligence is not racism (2007)
Context: Science is no stranger to controversy. The pursuit of discovery, of knowledge, is often uncomfortable and disconcerting. I have never been one to shy away from stating what I believe to be the truth, however difficult it might prove to be. This has, at times, got me in hot water.
Rarely more so than right now, where I find myself at the centre of a storm of criticism. I can understand much of this reaction. For if I said what I was quoted as saying, then I can only admit that I am bewildered by it. To those who have drawn the inference from my words that Africa, as a continent, is somehow genetically inferior, I can only apologise unreservedly. That is not what I meant. More importantly from my point of view, there is no scientific basis for such a belief.
I have always fiercely defended the position that we should base our view of the world on the state of our knowledge, on fact, and not on what we would like it to be. This is why genetics is so important. For it will lead us to answers to many of the big and difficult questions that have troubled people for hundreds, if not thousands, of years.
But those answers may not be easy, for, as I know all too well, genetics can be cruel. My own son may be one of its victims. Warm and perceptive at the age of 37, Rufus cannot lead an independent life because of schizophrenia, lacking the ability to engage in day-to-day activities.
Source: Violence and the Labor Movement (1914), p.xii
Context: If one's point of view is that of the anarchist, he is led inevitably to make his war upon individuals. The more sensitive and sincere he is, the more bitter and implacable becomes that war. If one's point of view is based on what is now called the economic interpretation of history, one is emancipated, in so far as that is possible for emotional beings, from all hatred of individuals, and one sees before him only the necessity of readjusting the economic basis of our common life in order to achieve a more nearly perfect social order.
Preface of M. Quetelet
A Treatise on Man and the Development of His Faculties (1842)
Context: But is the anatomy of man not a more painful science still?—that science which leads us to dip our hands into the blood of our fellow-beings to pry with impassible curiosity into parts and organs which once palpitated with life? And yet who dreams this day of raising his voice against the study? Who does not applaud, on the contrary, the numerous advantages which it has conferred on humanity? The time is come for studying the moral anatomy of also, and for uncovering its most afflicting aspects, with the view of providing remedies.
Context: One of my oldest crusades is against the distinction between thought and feeling... which is really the basis of all anti-intellectual views: the heart and the head, thinking and feeling, fantasy and judgment. We have more or less the same bodies, but very different kinds of thoughts. I believe that we think much more with the instruments provided by our culture than we do with our bodies, and hence the much greater diversity of thought in the world. Thinking is a form of feeling; feeling is a form of thinking.
"Susan Sontag: The Rolling Stone Interview" with Jonathan Cott (1978; published 4 October 1979)
Nobel lecture (1981)
Context: The former scope of science, its limitations, world perspectives, views of human nature, and its societal role as an intellectual, cultural and moral force all undergo profound change. Where there used to be a chasm and irreconcilable conflict between the scientific and the traditional humanistic views of man and the world, we now perceive a continuum. A unifying new interpretative framework emerges with far reaching impact not only for science but for those ultimate value-belief guidelines by which mankind has tried to live and find meaning.
Author: Violet Trefusis, Translator: Barbara Bray, Broderie Anglaise, published in (1992)
Context: The following evening John left with Lady Shorne for the south of France, without so much as a word to me. Alexa felt as if she were hearing that fateful cliche for the first time. "Without so much as a word." No matter how much she tried to see it from every point of view, its meaning was always clear. John was a coward. Anne was his victim. The roles were the opposite of what she had supposed. It was Anne who had been heroic, not John. John was a coward, a mere puppet into whom both Anne and Alexa had managed to breathe a semblance of life. He was as much the creation of one as of the other.
Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: Every process which arises from our physical being and is related to it, is an event which lies outside of our volition. Every social process, however, arises from human intentions and human goal setting and occurs within the limits of our volition. Consequently, it is not subject to the concept of natural necessity. … We are here stating no prejudiced opinion, but merely an established fact. Every result of human purposiveness is of indisputable importance for man's social existence, but we should stop regarding social processes as deterministic manifestations of a necessary course of events. Such a view can only lead to the most erroneous conclusions and contribute to a fatal confusion in our understanding of historical events.
It is doubtless the task of the historian to trace the inner connection of historical events and to make clear their causes and effects, but he must not forget that these connections are of a sort quite different from those of natural physical events and must therefore have quite a different valuation.
volume II; lecture 1, "Electromagnetism"; section 1-6, "Electromagnetism in science and technology"; p. 1-11
The Feynman Lectures on Physics (1964)
Context: From a long view of the history of mankind — seen from, say, ten thousand years from now — there can be little doubt that the most significant event of the 19th century will be judged as Maxwell's discovery of the laws of electrodynamics. The American Civil War will pale into provincial insignificance in comparison with this important scientific event of the same decade.
“We've all got royal blood in our veins, you know. It's the best place for it in my view.”
"Royalty" (1964)
E. L. Wisty
Context: We've all got royal blood in our veins, you know. It's the best place for it in my view. We've all got a little bit of royal blood in our veins, we're all in line for the succession, and if nineteen million, four hundred thousand, two hundred and eight people die, I'll be king tomorrow. It's not very likely but its a nice thought and helps keep you going.
Source: 1990s, For Cause and Comrades: Why Men Fought in the Civil War (1997), pp. 109–110
Context: It would be wrong, however, to assume that Confederate soldiers were constantly preoccupied with this matter. In fact, only 20 percent of the sample of 429 Southern soldiers explicitly voiced proslavery convictions in their letters or diaries. As one might expect, a much higher percentage of soldiers from slaveholding families than from nonslaveholding families expressed such a purpose: 33 percent, compared with 12 percent. Ironically, the proportion of Union soldiers who wrote about the slavery question was greater, as the next chapter will show. There is a ready explanation for this apparent paradox. Emancipation was a salient issue for Union soldiers because it was controversial. Slavery was less salient for most Confederate soldiers because it was not controversial. They took slavery for granted as one of the Southern 'rights' and institutions for which they fought, and did not feel compelled to discuss it. Although only 20 percent of the soldiers avowed explicit proslavery purposes in their letters and diaries, none at all dissented from that view. But even those who owned slaves and fought consciously to defend the institution preferred to discourse upon liberty, rights, and the horrors of subjugation.
1930s
Context: Forests require many years to mature; consequently the long point of view is necessary if the forests are to be maintained for the good of our country. He who would hold this long point of view must realize the need of subordinating immediate profits for the sake of the future public welfare. … A forest is not solely so many thousand board feet of lumber to be logged when market conditions make it profitable. It is an integral part of our natural land covering, and the most potent factor in maintaining Nature's delicate balance in the organic and inorganic worlds. In his struggle for selfish gain, man has often needlessly tipped the scales so that Nature's balance has been destroyed, and the public welfare has usually been on the short-weighted side. Such public necessities, therefore, must not be destroyed because there is profit for someone in their destruction. The preservation of the forests must be lifted above mere dollars and cents considerations. … The handling of our forests as a continuous, renewable resource means permanent employment and stability to our country life.
The forests are also needed for mitigating extreme climatic fluctuations, holding the soil on the slopes, retaining the moisture in the ground, and controlling the equable flow of water in our streams. The forests are the "lungs" of our land, purifying the air and giving fresh strength to our people. Truly, they make the country more livable.
There is a new awakening to the importance of the forests to the country, and if you foresters remain true to your ideals, the country may confidently trust its most precious heritage to your safe-keeping.
Anthropology and Politics (1995)
Context: I do not recommend any legislative action against hermeneutics. I am a liberal person opposed to all unnecessary state limitation of individual liberties. Hermeneutics between consenting adults should not, in my view, be the object of any statutory restrictions. I know, only too well, what it would entail. Hermeneutic speakeasies would spring up all over the place, smuggled Thick Descriptions would be brought in by the lorry-load from Canada by the Mafia, blood and thick meaning would clot in the gutter as rival gangs of semiotic bootleggers slugged it out in a series of bloody shoot-outs and ambushes. Addicts would be subject to blackmail. Consumption of deep meanings and its attendant psychic consequences would in no way diminsh, but the criminal world would benefit, and the whole fabric of civil society would be put under severe strain. Never!
Review of The Tree of Life (2 June 2011) http://rogerebert.suntimes.com/apps/pbcs.dll/article?AID=/20110602/REVIEWS/110609998
Reviews, Four star reviews
Context: Terrence Malick's The Tree of Life is a film of vast ambition and deep humility, attempting no less than to encompass all of existence and view it through the prism of a few infinitesimal lives. The only other film I've seen with this boldness of vision is Kubrick's 2001: A Space Odyssey, and it lacked Malick's fierce evocation of human feeling. … I don't know when a film has connected more immediately with my own personal experience. In uncanny ways, the central events of The Tree of Life reflect a time and place I lived in, and the boys in it are me. If I set out to make an autobiographical film, and if I had Malick's gift, it would look so much like this. … There is a father who maintains discipline and a mother who exudes forgiveness, and long summer days of play and idleness and urgent unsaid questions about the meaning of things. … The film's portrait of everyday life, inspired by Malick's memories of his hometown of Waco, Texas, is bounded by two immensities, one of space and time, and the other of spirituality. The Tree of Life has awe-inspiring visuals suggesting the birth and expansion of the universe, the appearance of life on a microscopic level and the evolution of species. This process leads to the present moment, and to all of us. We were created in the Big Bang and over untold millions of years, molecules formed themselves into, well, you and me.
And what comes after? In whispered words near the beginning, "nature" and "grace" are heard. … The film's coda provides a vision of an afterlife, a desolate landscape on which quiet people solemnly recognize and greet one another, and all is understood in the fullness of time.
Book X
The Columbiad (1807)
Context: Here then, said Hesper, with a blissful smile,
Behold the fruits of thy long years of toil.
To yon bright borders of Atlantic day
Thy swelling pinions led the trackless way,
And taught mankind such useful deeds to dare,
To trace new seas and happy nations rear;
Till by fraternal hands their sails unfurl'd
Have waved at last in union o'er the world. Then let thy steadfast soul no more complain
Of dangers braved and griefs endured in vain,
Of courts insidious, envy's poison'd stings,
The loss of empire and the frown of kings;
While these broad views thy better thoughts compose
To spurn the malice of insulting foes;
And all the joys descending ages gain,
Repay thy labors and remove thy pain.
John Perry Barlow 2.0 (2004)
Context: It’s a perfect set of circumstances to give us the time Yeats foretold, with the best having lost all conviction and the worst full of passionate intensity. I’m an optimist. In order to be libertarian, you have to be an optimist. You have to have a benign view of human nature, to believe that human beings left to their own devices are basically good. But I’m not so sure about human institutions, and I think the real point of argument here is whether or not large corporations are human institutions or some other entity we need to be thinking about curtailing. Most libertarians are worried about government but not worried about business. I think we need to be worrying about business in exactly the same way we are worrying about government.
The Art of Doing Science and Engineering: Learning to Learn (1991)
Context: The people at the bottom do not have the larger, global view, but at the top they do not have the local view of all the details, many of which can often be very important, so either extreme gets poor results.
The above statements have been widely published in the above format as lines of verse attributed to Brooks, usually as a poem titled "Corners on the Curving Sky" — but one website http://web.archive.org/20090809112040/www.geocities.com/juscurious/anon.html indicated that she declared she did not write them. The words actually occur as an introduction to the "Corners on the Curving Sky" section of the book Soulscript (1970) compiled by June Jordan, in which other poems of Brooks were included, and thus is apparently the work of Jordan. It appears simply in paragraph form and reads thus:
Misattributed, "Corners on the Curving Sky"
Context: Our earth is round, and, among other things
That means that you and I can hold completely different
Points of view and both be right.
The difference of our positions will show
Stars in your window I cannot even imagine.
Your sky may burn with light,
While mine, at the same moment,
Spreads beautiful to darkness.
United Nations radio interview http://streams.gandhiserve.org/einstein.html recorded in Einstein's study, Princeton, New Jersey (1950)
1950s
Context: Taken on the whole, I would believe that Gandhi's views were the most enlightened of all the political men in our time. We should strive to do things in his spirit... not to use violence in fighting for our cause, but by non-participation in what we believe is evil.
Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: No thinking man in this day can fail to recognise that one cannot properly evaluate an historical period without considering economic conditions. But much more one-sided is the view which maintains that all history is merely the result of economic conditions, under whose influence all other life phenomena have received form and imprint.
There are thousands of events in history which cannot be explained by purely economic reasons, or by them alone. It is quite possible to bring everything within the terms of a definite scheme, but the result is usually not worth the effort. There is scarcely an historical event to whose shaping economic causes have not contributed, but economic forces are not the only motive powers which have set everything else in motion. All social phenomena are the result of a series of various causes, in most cases so inwardly related that it is quite impossible clearly to separate one from the other. We are always dealing with the interplay of various causes which, as a rule, can be clearly recognised but cannot be calculated according to scientific methods.
“When media make war against each other, it is a case of world-views in collision.”
Technopoly: the Surrender of Culture to Technology (1992)
Context: We can imagine that Thamus [or Amun: this is a reference to a discussion on the value of writing in Plato's Phaedrus] would also have pointed out to Gutenberg, as he did to Theuth, that the new invention would create a vast population of readers who "will receive a quantity of information without proper instruction... with the conceit of wisdom instead of real wisdom"; that reading, in other words, will compete with older forms of learning. This is yet another principle of technological change we may infer from the judgment of Thamus: new technologies compete with old ones — for time, for attention, for money, for prestige, but mostly for dominance of their world-view. This competition is implicit once we acknowledge that the medium contains an ideological bias. And it is a fierce competition, as only ideological competitions can be. It is not merely a matter of tool against tool — the alphabet attacking ideographic writing, the printing press attacking the illuminated manuscript, the photograph attacking the art of painting, television attacking the printed word. When media make war against each other, it is a case of world-views in collision.
Source: The Geological Evidences of the Antiquity of Man (1863), Ch.20, p. 393
Context: I endeavoured to sketch out (and it was, I believe, the first systematic attempt to accomplish such a task) the laws which govern the extinction of species, with a view of showing that the slow, but ceaseless variations, now in progress in physical geography, together with the migration of plants and animals into new regions, must, in the course of ages, give rise to the occasional loss of some of them, and eventually cause an entire fauna and flora to die out; also, that we must infer, from geological data, that the places thus left vacant from time to time, are filled up without delay by new forms, adapted to new conditions, sometimes by immigration from adjoining provinces, sometimes by new creations. Among the many causes of extinction enumerated by me, were the power of hostile species, diminution of food, mutations in climate, the conversion of land into sea, and of sea into land, &c.
“These systems can be studied from a syntactic, a semantic, or a pragmatic point of view.”
[O] : Introduction, 0.4
Semiotics and the Philosophy of Language (1984)
Context: A specific semiotics is, or aims at being, the 'grammar' of a particular sign system, and proves to be successful insofar as it describes a given field of communicative phenomena as ruled by a system of signification. Thus there are 'grammars' of the American Sign Language, of traffic signals, of a playing-card 'matrix' for different games or of a particular game (for instance, poker). These systems can be studied from a syntactic, a semantic, or a pragmatic point of view.
Language Education in a Knowledge Context (1980)
Context: Definitions, like questions and metaphors, are instruments for thinking. Their authority rests entirely on their usefulness, not their correctness. We use definitions in order to delineate problems we wish to investigate, or to further interests we wish to promote. In other words, we invent definitions and discard them as suits our purposes. And yet, one gets the impression that... God has provided us with definitions from which we depart at the risk of losing our immortal souls. This is the belief that I have elsewhere called "definition tyranny," which may be defined... as the process of accepting without criticism someone else's definition of a word or a problem or a situation. I can think of no better method of freeing students from this obstruction of the mind than to provide them with alternative definitions of every concept and term with which they must deal in a subject. Whether it be "molecule," "fact," "law," "art," "wealth," "gene," or whatever, it is essential that students understand that definitions are hypotheses, and that embedded in them is a particular philosophical, sociological, or epistemological point of view.
Speech at the Philip Scott College (27 September 1923), quoted in On England, and Other Addresses (1926), pp. 149-150.
1923
Context: The great task of this generation, in my view, is to save democracy, to preserve it and to inspire it. The ideal of democracy is a very fine one, but no ideals can run of themselves... All government of the people can be presented, as it were, on the circumference of a wheel, and government runs in very varying degree from the most complete and absolute autocracy, step by step, to chaos, and you find instances in history of governments passing through every phase on that circumference... Now we are at a point in that wheel, and that point is Democracy, with representative government. We have to remember that the price of liberty is eternal vigilance, and, I may add, eternal knowledge, eternal sympathy, and eternal understanding; and it is our duty in this generation to keep the State steady at the point to which we have attained, knowing full well the risks that lie on either hand by slipping back in the one direction of the wheel or the other, the one direction drawing to a curtailment of our liberty, the other direction being that in which liberty tends to licence.
Source: That Greece Might Still be Free (1972), p. 15-16.
Context: A society in whose culture the Ancient Greeks played such an important part was bound to have a view about the Modern Greeks. The inhabitants of that famous land, whose language was still recognizably the same as that of Demosthenes, could not be regarded as just another remote tribe of natives or savages. Western Europe could not escape being concerned with the nature of the relationship between the Ancient and the Modem Greeks. The question has teased, perplexed, and confused generations of Greeks and Europeans and it still stirs passions to an extent difficult for the rational to condone.
Somebody once said that I paint the kind of girls your mother would want you to marry.
Norman Rockwell, My Adventures As An Illustrator : An Autobiography (1979), p 24
Source: Violence and the Labor Movement (1914), p.xii-xiii
Context: In contrasting the temperaments, the points of view, the philosophy, and the methods of these two antagonistic minds, I have been forced to take two extremes, the Bakouninist anarchist and the Marxian socialist. In the case of the former, it has been necessary to present the views of a particular school of anarchism, more or less regardless of certain other schools. Proudhon, Stirner, Warren, and Tucker do not advocate violent measures, and Tolstoi, Ibsen, Spencer, Thoreau, and Emerson—although having the anarchist point of view—can hardly be conceived of as advocating violent measures.... I have not dealt with the philosophical anarchism, or whatever one may call it, of these last.
1860s, First State of the Union Address (1869)
Context: As the United States is the freest of all nations, so, too, its people sympathize with all people struggling for liberty and self-government; but while so sympathizing it is due to our honor that we should abstain from enforcing our views upon unwilling nations and from taking an interested part, without invitation, in the quarrels between different nations or between governments and their subjects. Our course should always be in conformity with strict justice and law, international and local.
A Pluralistic Universe (1909) http://www.gutenberg.org/files/11984/11984-8.txt, Lecture I
1900s
Context: Reduced to their most pregnant difference, empiricism means the habit of explaining wholes by parts, and rationalism means the habit of explaining parts by wholes. Rationalism thus preserves affinities with monism, since wholeness goes with union, while empiricism inclines to pluralistic views. No philosophy can ever be anything but a summary sketch, a picture of the world in abridgment, a foreshortened bird's-eye view of the perspective of events. And the first thing to notice is this, that the only material we have at our disposal for making a picture of the whole world is supplied by the various portions of that world of which we have already had experience. We can invent no new forms of conception, applicable to the whole exclusively, and not suggested originally by the parts. All philosophers, accordingly, have conceived of the whole world after the analogy of some particular feature of it which has particularly captivated their attention. Thus, the theists take their cue from manufacture, the pantheists from growth. For one man, the world is like a thought or a grammatical sentence in which a thought is expressed. For such a philosopher, the whole must logically be prior to the parts; for letters would never have been invented without syllables to spell, or syllables without words to utter.
Another man, struck by the disconnectedness and mutual accidentality of so many of the world's details, takes the universe as a whole to have been such a disconnectedness originally, and supposes order to have been superinduced upon it in the second instance, possibly by attrition and the gradual wearing away by internal friction of portions that originally interfered.
Another will conceive the order as only a statistical appearance, and the universe will be for him like a vast grab-bag with black and white balls in it, of which we guess the quantities only probably, by the frequency with which we experience their egress.
For another, again, there is no really inherent order, but it is we who project order into the world by selecting objects and tracing relations so as to gratify our intellectual interests. We carve out order by leaving the disorderly parts out; and the world is conceived thus after the analogy of a forest or a block of marble from which parks or statues may be produced by eliminating irrelevant trees or chips of stone.
Some thinkers follow suggestions from human life, and treat the universe as if it were essentially a place in which ideals are realized. Others are more struck by its lower features, and for them, brute necessities express its character better.
All follow one analogy or another; and all the analogies are with some one or other of the universe's subdivisions. Every one is nevertheless prone to claim that his conclusions are the only logical ones, that they are necessities of universal reason, they being all the while, at bottom, accidents more or less of personal vision which had far better be avowed as such; for one man's vision may be much more valuable than another's, and our visions are usually not only our most interesting but our most respectable contributions to the world in which we play our part. What was reason given to men for, said some eighteenth century writer, except to enable them to find reasons for what they want to think and do?—and I think the history of philosophy largely bears him out, "The aim of knowledge," says Hegel, "is to divest the objective world of its strangeness, and to make us more at home in it." Different men find their minds more at home in very different fragments of the world.
1960, Speech to the Greater Houston Ministerial Association
Context: That is the kind of America in which I believe. And it represents the kind of Presidency in which I believe — a great office that must neither be humbled by making it the instrument of any one religious group nor tarnished by arbitrarily withholding its occupancy from the members of any one religious group. I believe in a President whose religious views are his own private affair, neither imposed by him upon the nation or imposed by the nation upon him as a condition to holding that office.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 94
"Mediasaurus: The decline of conventional media" http://www.crichton-official.com/speeches/speeches_quote02.html - Speech at the National Press Club, Washington D.C. (7 April 1993)
Context: We are all assumed, these days, to reside at one extreme of the opinion spectrum, or another. We are pro-abortion or anti-abortion. We are free traders or protectionist. We are pro-private sector or pro-big government. We are feminists or chauvinists. But in the real world, few of us holds these extreme views. There is instead a spectrum of opinion.
The Age of Insight (2012)
Context: Like other modern artists faced with the advent of the photography, Klimt sought newer truths that could not be captured by the camera. He... turned the artists view inward—away from the three-dimensional outside world and toward the multidimensional inner self and the unconscious mind.
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: An unspeakable horror seized me. There was a darkness; then a dizzy, sickening sensation of sight that was not like seeing; I saw a Line that was no Line; Space that was not Space: I was myself, and not myself. When I could find voice, I shrieked aloud in agony, "Either this is madness or it is Hell." "It is neither," calmly replied the voice of the Sphere, "it is Knowledge; it is Three Dimensions: open your eye once again and try to look steadily."I looked, and, behold, a new world! There stood before me, visibly incorporate, all that I had before inferred, conjectured, dreamed, of perfect Circular beauty. What seemed the centre of the Stranger's form lay open to my view: yet I could see no heart, nor lungs, nor arteries, only a beautiful harmonious Something — for which I had no words; but you, my Readers in Spaceland, would call it the surface of the Sphere.
A Foreword to Krazy (1946)
Context: This hero and villain no more understand Krazy Kat than the mythical denizens of a two dimensional realm understand some three dimensional intruder. The world of Offissa Pupp and Ignatz Mouse is a knowledgeable power-world, in terms of which our unknowledgeable heroine is powerlessness personified. The sensical law of this world is might makes right; the nonsensical law of our heroine is love conquers all. To put the oak in the acorn: Ignatz Mouse and Offissa Pupp (each completely convinced that his own particular brand of might makes right) are simple-minded—Krazy isn't—therefore, to Offissa Pupp and Ignatz Mouse, Krazy is. But if both our hero and our villain don't and can't understand our heroine, each of them can and each of them does misunderstand her differently. To our softhearted altruist, she is the adorably helpless incarnation of saintliness. To our hardhearted egoist, she is the puzzlingly indestructible embodiment of idiocy. The benevolent overdog sees her as an inspired weakling. The malevolent undermouse views her as a born target. Meanwhile Krazy Kat, through this double misunderstanding, fulfills her joyous destiny.
“As Innis got more insight he abandoned any mere point of view in his presentation of knowledge.”
Source: The Gutenberg Galaxy (1962), p. 216; this paragraph was quoted as "context (0) - THE INNIS MODE" by John Brunner, the epigraph or first chapter in his novel Stand on Zanzibar (1968)
Context: There is nothing willful or arbitrary about the Innis mode of expression. Were it to be translated into perspective prose, it would not only require huge space, but the insight into the modes of interplay among forms of organisation would also be lost. Innis sacrificed point of view and prestige to his sense of the urgent need for insight. A point of view can be a dangerous luxury when substituted for insight and understanding. As Innis got more insight he abandoned any mere point of view in his presentation of knowledge. When he interrelates the development of the steam press with 'the consolidation of the vernaculars' and the rise of nationalism and revolution he is not reporting anybody's point of view, least of all his own. He is setting up a mosaic configuration or galaxy for insight … Innis makes no effort to "spell out" the interrelations between the components in his galaxy. He offers no consumer packages in his later work, but only do-it-yourself kits...
Source: Sanitary Economy (1850), p. 28-29
Context: It has been among the visions of some dreaming philosophers that human life is capable of almost indefinite extension. The great Condorcet was one of these. He thought that by the removal of the two causes of evil—poverty and superfluity—by destroying prejudices and superstitions, and by various other operations, which he considered the purification of mankind, but which other people would call their pollution, the approach of death would by degrees be farther and farther indefinitely protracted. It is desirable that the practical views entertained by sanitary reformers should be kept widely distinct from any such theories, the character of which has been well drawn by Malthus when he says—"... Though I may not be able in the present instance to mark the limit at which further improvement will stop I can very easily mention a point at which it will not arrive."
“We keep, in science, getting a more and more sophisticated view of our essential ignorance.”
Source: "A Scientist Ponders Faith," Saturday Review, 3 (January 1959), as cited in: F.A. Hayek, Ronald Hamowy. The Constitution of Liberty: The Definitive Edition. 2013, p. 77.
Context: Is science really gaining in its assault on the totality of the unsolved? As science learns one answer, it is characteristically true that it also learns several new questions. It is as though science were working in a great forest of ignorance, making an ever larger circular clearing within which, not to insist on the pun, things are clear... But as that circle becomes larger and larger, the circumference of contact with ignorance also gets longer and longer. Science learns more and more. But there is an ultimate sense in which it does not gain; for the volume of the appreciated but not understood keeps getting larger. We keep, in science, getting a more and more sophisticated view of our essential ignorance.
Kosmos (1845 - 1847)
Context: From the remotest nebulæ and from the revolving double stars, we have descended to the minutest organisms of animal creation, whether manifested in the depths of ocean or on the surface of our globe, and to the delicate vegetable germs which clothe the naked declivity of the ice-crowned mountain summit; and here we have been able to arrange these phenomena according to partially known laws; but other laws of a more mysterious nature rule the higher spheres of the organic world, in which is comprised the human species in all its varied conformation, its creative intellectual power, and the languages to which it has given existence. A physical delineation of nature terminates at the point where the sphere of intellect begins, and a new world of mind is opened to our view. It marks the limit, but does not pass it.
Interview in Playboy (January 1965) https://web.archive.org/web/20080706183244/http://www.playboy.com/arts-entertainment/features/mlk/04.html
1960s
Context: I met Malcolm X once in Washington, but circumstances didn't enable me to talk with him for more than a minute. He is very articulate … but I totally disagree with many of his political and philosophical views — at least insofar as I understand where he now stands. I don't want to seem to sound self-righteous, or absolutist, or that I think I have the only truth, the only way. Maybe he does have some of the answer. I don't know how he feels now, but I know that I have often wished that he would talk less of violence, because violence is not going to solve our problem. And in his litany of articulating the despair of the Negro without offering any positive, creative alternative, I feel that Malcolm has done himself and our people a great disservice. Fiery, demagogic oratory in the black ghettos, urging Negroes to arm themselves and prepare to engage in violence, as he has done, can reap nothing but grief.
“Nay, even suppose when we have suffered fate,
The soul could feel in her divided state,
What's that to us? for we are only we,
While souls and bodies in one frame agree.
Nay, though our atoms should revolve by chance,
And matter leap into the former dance;
Though time our life and motion could restore,
And make our bodies what they were before,
What gain to us would all this bustle bring?
The new-made man would be another thing;
When once an interrupting pause is made,
That individual being is decayed.
We, who are dead and gone, shall bear no part
In all the pleasures, nor shall feel the smart,
Which to that other mortal shall accrue,
Whom of our matter, time shall mould anew.
For backward if you look, on that long space
Of ages past, and view the changing face
Of matter, tossed and variously combined
In sundry shapes, ’tis easy for the mind
From thence t' infer that seeds of things have been
In the same order as they now are seen:
Which yet our dark remembrance cannot trace,
Because a pause of life, a gaping space
Has come betwixt, where memory lies dead,
And all the wandering motions from the sense are fled.”
Et si iam nostro sentit de corpore postquam
distractast animi natura animaeque potestas,
tamen est ad nos, qui comptu coniugioque
corporis atque animae consistimus uniter apti.
nec, si materiem nostram collegerit aetas
post obitum rursumque redegerit ut sita nunc est,
atque iterum nobis fuerint data lumina vitae,
quicquam tamen ad nos id quoque factum,
interrupta semel cum sit repetentia nostri.
et nunc nil ad nos de nobis attinet, ante
qui fuimus, [neque] iam de illis nos adficit angor.
nam cum respicias inmensi temporis omne
praeteritum spatium, tum motus materiai
quam sint, facile hoc adcredere possis,
saepe in eodem, ut nunc sunt, ordine posta
haec eadem, quibus e nunc nos sumus, ante fuisse.
nec memori tamen id quimus reprehendere mente;
inter enim iectast vitai pausa vageque
deerrarunt passim motus ab sensibus omnes.
Book III, lines 843–860 (tr. John Dryden)
De Rerum Natura (On the Nature of Things)
As quoted by Ahmad Zakaria, Al-Watan Daily: Interview With Reza Pahlavi Of Iran http://www.rezapahlavi.org/details_article.php?article=197&page=4, Al-Watan Daily (Kuwait), Nov 27, 2007.
Interviews, 2007
When I look at the overall diplomacy of the free world, particularly of the U.S., I can only see a repeat pattern of the same attempts made while hoping to obtain a different result. Something's got to change.
As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010
As quoted by Luc de Barochez, Reza Pahlavi : «Lançons une campagne de désobéissance civile» http://www.lefigaro.fr/international/20060608.FIG000000177_reza_pahlavi_lancons_une_campagne_de_desobeissance_civile.html, June 8, 2006.
Interviews, 2006
As quoted by Ahmad Zakaria, Al-Watan Daily: Interview With Reza Pahlavi Of Iran http://www.rezapahlavi.org/details_article.php?article=197&page=4, Al-Watan Daily (Kuwait), Nov 27, 2007.
Interviews, 2007
As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010
Вот люди, которые имеют свои собственные взгляды, здесь историков очень много, на историю нашей страны, могут поспорить, но мне кажется, что русский и украинский народ – это практически один народ, вот кто бы чего ни говорил.
At the Seliger National Youth Forum, August 29, 2014. http://en.kremlin.ru/events/president/news/46507 http://kremlin.ru/events/president/news/46507
On Ukraine
“Humor is the contemplation of the finite from the point of view of the infinite.”
IV. Is the Ideal Feasible?
Why Not Socialism? (2009)
IV. Is the Ideal Feasible?
Why Not Socialism? (2009)
Address on Taking Command of the Army of the Potomac (June 28, 1863); published in The Civil War: Great Speeches and Documents (2006)
2005, Address to the United Nations General Assembly (17 September 2005)
Section 1.3, "Shop Organization"
Workers Councils (1947)
translation from original Dutch: Fons Heijnsbroek
(original Dutch: citaat van Hendrik Willem Mesdag's brief, in het Nederlands:) ..ik heb een kamer gehuurd in Scheveningen om er studies naar de natuur te maken. Het is een kamer met uitzicht op zee; ik hoop er mooie dingen te maken, en steeds vooruit te gaan.
In a letter to his Belgium friend A. Verwee, 28 Mai 1871; as cited in Hendrik Willem Mesdag 1831 – 1915; De Schilder van de Noordzee, Johan Poort; Mesdag Documentaire Stichting cop, ISBN 90-74192-14-9; 2001, p. 17
before 1880
Twitter.com (27 July 2019) https://twitter.com/patcondell/status/1155159866295640064
2019
Justice Aggarwal, Para 3826
Quotes from the Judgment from Honorable Justice Agarwal, 2010
Tavleen Singh, Fifth column: Cultural renewal Indian Express https://indianexpress.com/article/opinion/columns/fifth-column-cultural-renewal/99/ 2019
Sri Aurobindo, (From an introduction to a book entitled Speeches and Writings of Tilak.), quoted from Sri Aurobindo, ., Nahar, S., Aurobindo, ., & Institut de recherches évolutives (Paris). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de Recherches Evolutives. 3rd Edition (2000). https://web.archive.org/web/20170826004028/http://bharatvani.org/books/ir/IR_frontpage.htm
Speech in Hull (22 January 1895), quoted in The Times (23 January 1895), p. 6
Home Secretary
Memorandum, 'The Peace Settlement in Europe' (November 1916), quoted in Blanche E. C. Dugdale, Arthur James Balfour, First Earl of Balfour, K.G., O.M., F.R.S., Etc. 1906–1930 (London: Hutchinson & Co. Ltd, 1936), p. 324
First Lord of the Admiralty
Leader of the Opposition
Source: Speech to the executive committee of the City of London Conservative Association announcing his resignation as party leader (8 November 1911), quoted in The Times (9 November 1911), p. 10
Letter to Joseph Chamberlain (14 February 1906), quoted in The Times (15 February 1906), p. 9
Leader of the Opposition
Source: The Third Reich: A New History (2000), p.105
Remark at the annual conference of the Conservative and Unionist Teachers' Association in London (17 June 1961), quoted in The Times (19 June 1961), p. 7
Home Secretary
p. 1 https://archive.org/details/cu31924029302191/page/n13
History of New Testament Criticism (1910)
