Quotes about weight

page 7

Source: Addiction to Perfection (1982), p. 11

Speaking with Hank Greenberg on Sunday, February 23, 1947; as quoted in "Tips From the Bambino: Ruth Reveals Hitting Secret to Greenberg; Convalescing Babe Congratulates Hank On Decision to Play" by Bob Considine (INS), in The Philadelphia Inquirer (February 25, 1947)

1 : Motto
Ki Sayings (2003)

A Friend From England (1987)

"Ten Variable Stars of the Algol Type" http://books.google.com/books?id=UkdWAAAAYAAJ&pg=PA87 (1908) Annals of the Astronomical Observatory of Harvard College Vol.60. No.5

"The Solitary" (1810), st. 2

"Cinema-in-the-Round" (2007)

Other Voices, Other Rooms (1948)

On depression and suicide

The Vow of the Peacock (1835)

Riyadh-as-Saliheen by Imam Al-Nawawi, volume 3, hadith number 442
Sunni Hadith

Did not Use and Example weaken this Terror, and make the Difference, Reason alone could never do it.
An Essay on Regimen (London: C. Rivington, 1740), pp. 70 https://books.google.it/books?id=ezswAAAAYAAJ&pg=PA70-71.

Time (28 March 1960)

Interview by Kate Sullivan for Allure, April 2010

XXIX, A Fit of Rhyme Against Rhyme, lines 1-12
The Works of Ben Jonson, Second Folio (1640), Underwoods

As quoted in Missä he ovat nyt? Mallikoulun Suvi - documentary (January 2008)

High liberals will want to ask: Why?
Neoclassical Liberalism: How I’m Not a Libertarian (2011)

Source: The Pivot of Civilization, 1922, Chapter 5, "The Cruelty of Charity"

Moonlighting on Yale Field, Riders on Earth (1978)

1961 - 1975

"Dradin, In Love", Ch. 4, p. 48
City of Saints and Madmen (2001–2004)

Riyadh-as-Saliheen by Imam Al-Nawawi, volume 4, hadith number 612
Sunni Hadith

Cooke v. New River Co. (1888), L. R. 38 C. D. 70.

And then we went in...
Explaining the origin of the Joe Pesci skits in an interview on Mancow's Morning Madhouse
Unsourced

Anarchism: Its Philosophy and Ideal (1896)
Context: A different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst — not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all men to develop free initiative, free action, free association.
It seeks the most complete development of individuality combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all.

"Tom Wolfe's Failed Optimism" (1977), Beginning To See the Light: Pieces of a Decade (1981)
Context: My education was dominated by modernist thinkers and artists who taught me that the supreme imperative was courage to face the awful truth, to scorn the soft-minded optimism of religious and secular romantics as well as the corrupt optimism of governments, advertisers, and mechanistic or manipulative revolutionaries. I learned that lesson well (though it came too late to wholly supplant certain critical opposing influences, like comic books and rock-and-roll). Yet the modernists’ once-subversive refusal to be gulled or lulled has long since degenerated into a ritual despair at least as corrupt, soft-minded, and cowardly — not to say smug — as the false cheer it replaced. The terms of the dialectic have reversed: now the subversive task is to affirm an authentic post-modernist optimism that gives full weight to existent horror and possible (or probable) apocalyptic disaster, yet insists — credibly — that we can, well, overcome. The catch is that you have to be an optimist (an American?) in the first place not to dismiss such a project as insane.

As quoted and paraphrased in "Clemente 'Sick,' That's Bad News to NL Hurlers" https://www.newspapers.com/newspage/62573816/ by Lou Prato (AP), in The Warren Times Mirror (Tuesday, June 5, 1962), p. 12
Baseball-related, <big><big>1960s</big></big>, <big>1962</big>
Context: “I sick, I have nervous stomach. I can hardly eat. I’m taking lot of vitamins and I’m getting stronger. But I still sick.” [... ] Clemente said he’s been bothered by stomach trouble since last August. "During the winter I feel real bad. I lost 18 pounds but I’ve picked my weight back up a little since then. I don’t feel too strong and sometimes when I run I get short of breath. Sometime I feel good and sometime I don’t feel like playing ball at all.” [... ] “If I get a little stronger, I hit with more power and I help the club more.”

Actually a quotation from a letter of Lord Chesterfield dated May 8, 1750.
Misattributed

The Conspiracy of Kings (1792)
Context: Once draw the sword; its burning point shall bring
To thy quick nerves a never-ending sting;
The blood they shed thy weight of wo shall swell,
And their grim ghosts for ever with thee dwell. Learn hence, ye tyrants, ere ye learn too late,
Of all your craft th' inevitable fate.
The hour is come, the world's unclosing eyes
Discern with rapture where its wisdom lies;
From western heav'ns th' inverted Orient springs,
The morn of man, the dreadful night of kings.
Dim, like the day-struck owl, ye grope in light,
No arm for combat, no resource in sight;
If on your guards your lingering hopes repose,
Your guards are men, and men you've made your foes;
If to your rocky ramparts ye repair,
De Launay's fate can tell your fortune there.
No turn, no shift, no courtly arts avail,
Each mask is broken, all illusions fail;
Driv'n to your last retreat of shame and fear,
One counsel waits you, one relief is near :
By worth internal, rise to self-wrought fame,
Your equal rank, your human kindred claim;
'Tis Reason's choice, 'tis Wisdom's final plan,
To drop the monarch and assume the man.

In recognition of van Vogt receiving the Grand Master designation in 1996, in The Nebula Awards Vol. 31, as quoted in SF Authors Remember A.E. van Vogt (2000) http://www.sfrevu.com/ISSUES/2000/ARTICLES/20000128-03.htm#SF%20Authors%20Remeber%20A.E.%20van%20Vogt
Context: Even the brightest star shines dimly when observed-from too far away. And human memory is notoriously unreliable. And we live in ugly times when all respect for that which has gone before suffers crib death beneath the weight of youthful arrogance and ignorance. But a great nobility has at last, been recognized and lauded. Someone less charitable than I might suggest the honor could have been better appreciated had it not been so tardy, naming its race with a foe that blots joy and destroys short-term memory. But I sing the Talent Electric, and like aft the dark smudges of history, everything but the honor and die achievement remains for the myth-makers.
Alfred E. van Vogt has been awarded the Grand Master trophy of the Science Fiction and Fantasy Writers of America. He is not the to first person to receive this singular accolade…given only to those whose right to possess it is beyond argument or mitigation.
Were we in 1946 or even 1956, van Vogt would have already been able to hold the award aloft. Had SFWA existed then and had the greatest living sf authors been polled as to who was the most fecund, the most intriguing, the mast innovative the most influential of their number, Isaac and Arthur and Cyril and Hank Kuttner and Ron Hubbard would all have pointed to the same man, and Bob Heinlein would've given him a thumbs-up. Van Vogt was the pinnacle, the source of power and ideas; the writer to beat. Because he embodied in his astonishing novels and assorted stories what we always say is of prime importance to us in this genre-the much vaunted Sense of Wonder.
Van Vogt was the wellspring of wonder. … That's how important he was. … And then came the dark years during which the man was shamefully agented and overlooked; and even the brightest star loses its piercing light if observed through the thickening mists of time and flawed memory.
Now it is lifetimes later, and the great award has, at last, been presented. To some, less charitable than I, something could be said about a day late and a dollar short, but not I. I am here to sing the Talent Electric, and it is better now than never. He is the Grand Master, A. E. can Vogt, weaver of a thousand ideas per plot-line, creator of alien thoughts and impossible dreams that rival the best ever built by our kind.
This dear, gentlemanly writer whose stories can still kill you with a concept or warm you with a character, now joins the special pantheon.

All the Trouble in the World (1994)

Poetry International Programme note (1967); also in Selected Translations (2006), edited by Daniel Weissbort, p. 10
Context: However rootedly national it may be, poetry is less and less the prisoner of its own language. It is beginning to represent as an ambassador, something far greater than itself. Or perhaps, it is only now being heard for what, among other thngs, it is — a universal language of understanding, coherent behind the many languages in which we can all hope to meet. … We now give more serious weight to the words of a country's poets than to the words of its politicians — though we know the latter may interfere more drastically with our lives. Religions, ideologies, mercantile competition divide us. The essential solidarity of the very diverse poets of the world, besides being mysterious fact is one we can be thankful for, since its terms are exclusively those of love, understanding and patience. It is one of the few spontaneous guarantees of possible unity that mankind can show, and the revival of an appetite for poetry is like a revival of an appetite for all man's saner possibilities, and a revulsion from the materialist cataclysms of recent years and the worse ones which the difference of nations threatens for the years ahead.
The idea of global unity is not new, but the absolute necessity of it has only just arrived, like a sudden radical alteration of the sun, and we shall have to adapt or disappear. If the nations are ever to make a working synthesis of their ferocious contradictions, the plan will be created in spirit before it can be formulated or accepted in political fact. And it is in poetry that we can refresh our hope that such a unity is occupying people's imaginations everywhere, since poetry is the voice of spirit and imagination and all that is potential, as well as of the healing benevolence that used to be the privilege of the gods.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Belief is the result of the proportion, whatever it he, in which the many elements which go to make the human being are combined. In some the grosser nature preponderates; they believe largely in their stomachs, in the comforts and conveniences of life, and being of such kind, so long as these are not threatened, they gravitate steadily towards the earth. Numerically this is the largest class of believers, with very various denominations indeed; bearing the names of every faith beneath the sky, and composing the conservative elements in them, and therefore commonly persons of much weight in established systems. But they are what I have called them: their hearts are where I said they were, and as such interests are commonly selfish, and self separates instead of unites, they are not generally powerful against any heavy trial. Others of keener susceptibility are yet volatile, with slight power of continuance, and fly from attraction to attraction in the current of novelty. Others of stronger temper gravitate more slowly, but combine more firmly, and only disunite again when the idea or soul of the body into which they form dies out, or they fall under the influence of some very attractive force indeed. It may be doubted, indeed, whether a body which is really organised by a living idea can lose a healthy member except by violence.

Book II, lines 238–239 (tr. Bailey)
De Rerum Natura (On the Nature of Things)

Address to the Society for Psychical Research (1897)
Context: The clock runs down. I lift the weight by exerting the proper amount of energy, and in this action the law of conservation of energy is strictly obeyed. But now I have the choice of either letting the weight fall free in a fraction of a second, or, constrained by the wheelwork, in twenty-four hours. I can do which I like, and whichever way I decide, no more energy is developed in the fall of the weight. I strike a match; I can use it to light a cigarette or to set fire to a house. I write a telegram; it may be simply to say I shall be late for dinner, or it may produce fluctuations on the stock exchange that will ruin thousands. In these cases the actual force required in striking the match or in writing the telegram is governed by the law or conservation of energy; but the vastly more momentous part, which determines the words I use or the material I ignite, is beyond such a law. It is probable that no expenditure of energy need be used in the determination of direction one way more than another. Intelligence and free will here come into play, and these mystic forces are outside the law of conservation of energy as understood by physicists.

In the article 'What I know about women...' in Observer Women's Magazine (February 2007)
Context: When I was about 15, thinking I was engaging in a light conversation, I asked a woman when she was due. Of course, she wasn't pregnant. I learned the lesson never to ask again. As a leading man you don't ask a woman's age, and you don't care about her natural hair colour or her weight.

The Foolish Old Man Who Removed the Mountains (1945)
Context: There is an ancient Chinese fable called "The Foolish Old Man Who Removed the Mountains". It tells of an old man who lived in northern China long, long ago and was known as the Foolish Old Man of North Mountain. His house faced south and beyond his doorway stood the two great peaks, Taihang and Wangwu, obstructing the way. He called his sons, and hoe in hand they began to dig up these mountains with great determination. Another graybeard, known as the Wise Old Man, saw them and said derisively, "How silly of you to do this! It is quite impossible for you few to dig up those two huge mountains." The Foolish Old Man replied, "When I die, my sons will carry on; when they die, there will be my grandsons, and then their sons and grandsons, and so on to infinity. High as they are, the mountains cannot grow any higher and with every bit we dig, they will be that much lower. Why can't we clear them away?" Having refuted the Wise Old Man's wrong view, he went on digging every day, unshaken in his conviction. God was moved by this, and he sent down two angels, who carried the mountains away on their backs. Today, two big mountains lie like a dead weight on the Chinese people. One is imperialism, the other is feudalism. The Chinese Communist Party has long made up its mind to dig them up. We must persevere and work unceasingly, and we, too, will touch God's heart. Our God is none other than the masses of the Chinese people. If they stand up and dig together with us, why can't these two mountains be cleared away?

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.

Values for Survival (1946)
Context: If we are to create balanced human beings, capable of entering into world-wide co-operation with all other men of good will — and that is the supreme task of our generation, and the foundation of all its other potential achievements — we must give as much weight to the arousal of the emotions and to the expression of moral and esthetic values as we now give to science, to invention, to practical organization. One without the other is impotent. And values do not come ready-made: they are achieved by a resolute attempt to square the facts of one's own experience with the historic patterns formed in the past by those who devoted their whole lives to achieving and expressing values. If we are to express the love in our own hearts, we must also understand what love meant to Socrates and Saint Francis, to Dante and Shakespeare, to Emily Dickinson and Christina Rossetti, to the explorer Shackleton and to the intrepid physicians who deliberately exposed themselves to yellow fever. These historic manifestations of love are not recorded in the day's newspaper or the current radio program: they are hidden to people who possess only fashionable minds.

Book III Ch. II as quoted by Florian Cajori (1899), as Aristotle's explanation of why bodies fall quicker in exact proportion to their weight.
On the Heavens

Source: Morte D'Arthur (1842), Lines 163-164

Letter 14, 10; Translated by W.H. Fremantle, G. Lewis and W.G. Martley. From Nicene and Post-Nicene Fathers, Second Series, Vol. 6. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1893.) Revised and edited for New Advent by Kevin Knight. http://www.newadvent.org/fathers/3001.htm
Letters

1960s, Farewell address (1961)
Context: Now this conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence — economic, political, even spiritual — is felt in every city, every Statehouse, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources, and livelihood are all involved. So is the very structure of our society.
In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

"McCain's National Greatness Conservatism", The Daily Dish (26 February 2008) http://www.theatlantic.com/daily-dish/archive/2008/02/mccains-national-greatness-conservatism/219614/
Context: In the Cold War, I was pro-American. The world needed a counter-weight to the evils of expansionist, imperial communism. (But I was never an American utopian. There's nothing new in humanity in this country — just a better system and more freedom, which tends to be the best corrective against sustained error.) After the Cold War, I saw no reason to oppose a prudent American policy of selective interventionism to deter evil and advance good a little, but even in the Balkans, such a policy did not require large numbers of ground troops and was enabled by strong alliances. After 9/11, I was clearly blinded by fear of al Qaeda and deluded by the overwhelming military superiority of the US and the ease of democratic transitions in Eastern Europe into thinking we could simply fight our way to victory against Islamist terror. I wasn't alone. But I was surely wrong. Haven't the last few years been a sobering learning experience? Haven't we discovered that allies actually are important, that fear is no substitute for cold assessment of self-interest, that saying something will happen is not that same thing as it actually happening?
That someone could come out of the last few years believing that Teddy Roosevelt's American imperialism is a model for the future is a little hard for me to understand.

A Vindication of Natural Society (1756)
Context: You are, my Lord, but just entering into the world; I am going out of it. I have played long enough to be heartily tired of the drama. Whether I have acted my part in it well or ill, posterity will judge with more candour than I, or than the present age, with our present passions, can possibly pretend to. For my part, I quit it without a sigh, and submit to the sovereign order without murmuring. The nearer we approach to the goal of life, the better we begin to understand the true value of our existence, and the real weight of our opinions. We set out much in love with both; but we leave much behind us as we advance. We first throw away the tales along with the rattles of our nurses; those of the priest keep their hold a little longer; those of our governors the longest of all. But the passions which prop these opinions are withdrawn one after another; and the cool light of reason, at the setting of our life, shows us what a false splendour played upon these objects during our more sanguine seasons. Happy, my Lord, if, instructed by my experience, and even by my errors, you come early to make such an estimate of things, as may give freedom and ease to your life. I am happy that such an estimate promises me comfort at my death.

104
Golden Sayings of Epictetus

The Saviors of God (1923)
Context: Someone within me is struggling to lift a great weight, to cast off the mind and flesh by overcoming habit, laziness, necessity.
I do not know from where he comes or where he goes. I clutch at his onward march in my ephemeral breast, I listen to his panting struggle, I shudder when I touch him.

Your Thought and Mine
Context: Your thought sees power in armies, cannons, battleships, submarines, aeroplanes, and poison gas. But mine asserts that power lies in reason, resolution, and truth. No matter how long the tyrant endures, he will be the loser at the end. Your thought differentiates between pragmatist and idealist, between the part and the whole, between the mystic and materialist. Mine realizes that life is one and its weights, measures and tables do not coincide with your weights, measures and tables. He whom you suppose an idealist may be a practical man.

Book X, 1172a.17
Nicomachean Ethics

Letter to the Very Reverend A. Martin, Vincennes, 1844-10-03.
Context: I must close now, for I am obliged to go to Terre Haute, where I am called to court to explain my conduct and defend myself against accusations relative to counterfeit money that was said to have been received from me. One has to come to America to be treated thus! Sometimes I am so disheartened with this country that I feel as if I were carrying on my shoulders the weight of its highest mountains, and in my heart all the thorns of its wilderness. Pray for me occasionally that I may not lose courage; nay, more, that I may be brave enough to hold up others who falter sometimes.

" "Peace-Food – Eating Peace" https://www.dahlke.at/images/buecher/PeaceFood_eng_2015.pdf (2015) from his official website.

No. 225
The Tatler (1711–1714)

"String Theory: Where are we now? https://arxiv.org/abs/hep-th/0004075 arXiv preprint hep-th/0004075 (2000). (quote from pp. 9–10)

Source: Derek Parfit, ‘Innumerate Ethics’, Philosophy and Public Affairs, vol. 7, no. 4 (Summer, 1978), p. 301

Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)

THE CHAINS OF SLAVERY

Address of the Volunteers assembled at Belfast to the people of Ireland (14 July 1792), quoted in T. W. Moody, R. B. McDowell and C. J. Woods (eds.), The Writings of Theobold Wolfe Tone, 1763–98, Volume I: Tone's career in Ireland to June 1795 (1998), p. 218

An even more evil man, armed only with a longbow, could not have wreaked such havoc at the Battle of Agincourt in 1415.
"The Good People of Halifax", p. 390 (originally appeared in The Globe and Mail, 2001-09-20)
I Have Landed (2002)

From an interview for Italian television (RAI) (10 March 1986) http://www.margaretthatcher.org/document/106223
Second term as Prime Minister

James Inverne in his article Burkard Schliessmann in STEINWAY & SONS International Pianos Magazine 2008, p. 34

Foreword to Business as a System of Power (1943), p. vii

Source: The Beautiful Struggle: A Memoir (2008), p. 169-170.

What is Brexit? Conservative Surrey MPs divided over in/out EU question https://www.getsurrey.co.uk/news/surrey-news/what-brexit-conservative-surrey-mps-10969473 Get Surrey (1 Mar 2016)
2016

Speech to the centenary dinner of the City of London Conservative and Unionist Association (2 July 1936), quoted in Service of Our Lives (1937), pp. 44-45.
1936

L'honnête homme, détrompé de toutes les illusions, est l'homme par excellence. Pour peu qu'il ait d'esprit, sa société est très aimable. Il ne saurait être pédant, ne mettant d'importance à rien. Il est indulgent, parce qu'il se souvient qu'il a eu des illusions, comme ceux qui en sont encore occupés. C'est un effet de son insouciance d'être sûr dans le commerce, de ne se permettre ni redites, ni tracasseries. Si on se les permet à son égard, il les oublie ou les dédaigne. Il doit être plus gai qu'un autre, parce qu'il est constamment en état d'épigramme contre son prochain. Il est dans le vrai et rit des faux pas de ceux qui marchent à tâtons dans le faux. C'est un homme qui, d'un endroit éclairé, voit dans une chambre obscure les gestes ridicules de ceux qui s'y promènent au hasard. Il brise, en riant, les faux poids et les fausses mesures qu'on applique aux hommes et aux choses.
Maximes et Pensées, #339
Maxims and Considerations, #339

"The Real-Life Diet of JaVale McGee, Vegan" https://www.gq.com/story/javale-mcgee-real-life-diet, interview with GQ (February 27, 2018).

S. Chandrashekar in: Past Prime Ministers: Those who came before:H D Deve Gowda http://news.in.msn.com/elections-2014/past-prime-ministers-those-who-came-before?page=12, MSN News. 26 May 2014

Preface
A Course of Lectures on Natural Philosophy and the Mechanical Arts (1807)

Joseph L. Sanders, “The Passions in Their Clay” Mervyn Peake’s Titus Stories, reprinted in the omnibus edition The Gormenghast Novels published by The Overlook Press, p. 1098

One Writer's Beginnings(1984)

John Theodore Merz, A History of European Thought in the Nineteenth Century Vol.1 http://books.google.com/books?id=xqwQAAAAYAAJ (1903)

We are the cavalry. We're here. Put away the pills. We'll get you through this bloody night. Next time, it'll be your turn to help us.
"Eidolons" (1988)

that's a very ignoble reason to be good. Instead - be good for good reasons. Be good for the reason that's you've decided together with other people the society we want to live in: a decent humane society. Not one based on absolutism, not one based on holy books and not one based on sucking up to.. looking over your shoulder to the divine spy camera in the sky. http://www.youtube.com/watch?v=roFdPHdhgKQ&t=59m29s
Richard Dawkins vs. Jonathan Sacks - BBC's RE:Think Festival (2012)

Part 2 “Four Subjective Arguments”, Chapter 5 “The Argument from Interventions (and Miracles, Prayers, and Witnesses)” (p. 88)
Irreligion: A Mathematician Explains Why the Arguments for God Just Don’t Add Up (2008)

Like, "Why didn't I research this before?"
Interview in the documentary-film The Game Changers by Louie Psihoyos (2018).

General sources

September 1874, Popular Science Monthly Vol. 5, Article: The Alleged Antagonism Between Growth and Reproduction , p. 609
The Alleged Antagonism Between Growth and Reproduction (1874)

Stanza 2
Lyrical Ballads (1798–1800), Lines written a few miles above Tintern Abbey (1798)

"The Sequel: Life After Economic Growth", Tikkun (2018) https://www.tikkun.org/the-sequel-life-after-economic-growth

English translation. From the poem ‘Shivaji’s Utterances’ (and signed ‘mark of the Bhawani Sword’) which appeared in the editorial columns of the Kesari . V. D. Savarkar, quoted in Vikram Sampath - Savarkar, Echoes from a Forgotten Past, 1883–1924 (2019)

Of the Imperfection of The Chymist's Doctrine of Qualities (1675)

Source: https://inews.co.uk/light-relief/jokes/victoria-wood-jokes-146280

[Principles: Life and Work, https://books.google.com/books?id=6LGuDgAAQBAJ&pg=PR10, xiv]
Principles: Life and Work (2017)

John B. Calhoun Film 7.1 https://medicineonscreen.nlm.nih.gov/transcripts-calhoun/ (1972)

Source: The Point of View of the Universe: Sidgwick and Contemporary Ethics (2017), p. 343

"Wide hats and narrow minds" https://books.google.com/books?id=-lWtVSZoqWkC&pg=PA776 New Scientist 8 March 1979, p. 777. Reprinted in The Panda's Thumb, p. 151 https://books.google.com/books?id=z0XY7Rg_lOwC&pg=PA151.

Art. XI. A Translation of Rey's Essays on the Calcination of Metals, &c. (1822), Essay XV. Air dimishes in weight in three ways. The balance is deceitful, the means of remedying that.

Source: The Case for Colonialism: A Response to My Critics, Page 17-18 https://www.researchgate.net/publication/352039835_The_Case_for_Colonialism_A_Response_to_My_Critics The case for colonialism, Gilley, 2017

Source: Blue Ant trilogy, Pattern Recognition (2003), Chapter 1, "The Website of Dreadful Night"

Books on Culture and Barbarism, Seeing the Invisible: On Kandinsky (1988)
Source: Michel Henry, Seeing the invisible: On Kandinsky, Continuum, 2009, p. 107

Character, of Witness Lee - By Living Stream Ministry, ISBN 978-0-87083-322-9

Original: I pesi non sono mai leggeri, ma ho imparato a portarli in silenzio.
Source: prevale.net