Quotes about whole

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Book III, Ch. IX, pp. 168-169.
Physics

Martin Luther King Day address, Constitution Hall, Washington, D.C. (16 January 2006) http://www.realclearpolitics.com/Commentary/com-1_16_06_Gore_pf.html. <br class="br">Context: In the Congress as a whole-both House and Senate-the enhanced role of money in the re-election process, coupled with the sharply diminished role for reasoned deliberation and debate, has produced an atmosphere conducive to pervasive institutionalized corruption.<br>The Abramoff scandal is but the tip of a giant iceberg that threatens the integrity of the entire legislative branch of government.

Revolution (2014)
Context: There is always something for it to think, always something for it to solve, so whenever I first start to meditate, the mantra is a tiny clear droplet lost in a deluge of sludge. I’m not a person who finds meditation a doddle or to whom yoga comes naturally. To tell you the truth, I find the whole business a bit poncey and contrary to the way I used to see myself. It’s only the fact that I decimated my life by aggressively pursuing the models of living that were most immediately available—eating, wanking, drinking, consuming, getting famous—that I was forced to look at alternatives.

Book I, Part II
Politics

Source: Political Treatise (1677), Ch. 2, Of Natural Right

Katastroika (1988)

250 U.S. at 630.
1910s, Abrams v. United States, 250 U.S. 616 (1919)

&quot;Hell No, I Won&#x27;t Go: End the War on Drugs&quot;, The Village Voice (19 September 1989) http://www.villagevoice.com/2005/10/18/hell-no-i-wont-go/ <br class="br">Context: The drug war has nothing to do with making communities livable or creating a decent future for black kids. On the contrary, prohibition is directly responsible for the power of crack dealers to terrorize whole neighborhoods. And every cent spent on the cops, investigators, bureaucrats, courts, jails, weapons, and tests required to feed the drug-war machine is a cent not spent on reversing the social policies that have destroyed the cities, nourished racism, and laid the groundwork for crack culture.

""Annual Report of the League for Improving the Lives of the Rich" in The Crow's Nest (1921)
Context: The rich are not really a bad lot. We must not judge by appearances. If it weren't for their money they would be indistinguishable from the rest of us. But money brings out their weaknesses, naturally. Would it not bring out ours? A moderate addiction to money may not always be hurtful; but when taken in excess it is nearly always bad for the health, it limits one's chance of indulging in nice simple pleasures, and in many cases it lowers the whole moral tone. The rich admit this — of each other; but what can they do? Once a man has begun to accumulate money, it is unnatural to stop. He actually gets in a state where he wants more and more.
This may seem incomprehensible to those who have never suffered from affluence, and yet they would feel the same way, in a millionaire's place. A man begins by thinking that he can have money without being its victim. He will admit that other men addicted to wealth find it hard to be moderate, but he always is convinced that he is different and has more self-control. But the growth of an appetite is determined by nature, not men, and this is as true of getting money as of anything else. As soon as a man is used to a certain amount, no matter how large, his ideas of what is suitable expand. That is the way men are made.

The Spectrum of Love

"Fate brought us together by chance..." (1832)
Poems

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

About the removal of a book from libraries for political reasons. Arun Shourie: Hideaway Communalism (Indian Express, February 5, 1989) Quoted from Goel, Sita Ram (editor) (1993). Hindu temples: What happened to them. Volume I.
Context: A case in which the English version of a major book by a renowned Muslim scholar, the fourth Rector of one of the greatest centres of Islamic learning in India, listing some of the mosques, including the Babri Masjid, which were built on the sites and foundations of temples, using their stones and structures, is found to have the tell-tale passages censored out; The book is said to have become difficult to get;... Evasion, concealment, have become a national habit. And they have terrible consequences...
It was a long, discursive book, I learnt, which began with descriptions of the geography, flora and fauna, languages, people and the regions of India. These were written for the Arabic speaking peoples, the book having been written in Arabic.... A curious fact hit me in the face. Many of the persons who one would have normally expected to be knowledgeable about such publications were suddenly reluctant to recall this book. I was told, in fact, that copies of the book had been removed, for instance from the Aligarh Muslim University Library. Some even suggested that a determined effort had been made three or four years ago to get back each and every copy of this book..... Such being the eminence of the author, such being the greatness of the work, why is it not the cynosure of the fundamentalists’’ eyes? The answer is in the chapter “Hindustan ki Masjidein”, “The Mosques of Hindustan”.... Each reference to each of these mosques having been constructed on the sites of temples with, as in the case of the mosque at Benaras, the stones of the very temple which was demolished for that very purpose have been censored out of the English version of the book! Each one of the passages on each one of the seven mosques! No accident that..... why would anyone have thought it necessary to remove these passages from the English version-that is the version which was more likely to be read by persons other than the faithful? Why would anyone bowdlerise the book of a major scholar in this way?... Their real significance- and I dare say that they are but the smallest, most innocuous example that one can think of on the mosque-temple business-lies in the evasion and concealment they have spurred. I have it on good authority that the passages have been known for long, and well known to those who have been stoking the Babri Masjid issue. That is the significant thing; they have known them, and their impulse has been to conceal and bury rather than to ascertain the truth.... The fate of Maulana Abdul Hai’s passages-and I do, not know whether the Urdu version itself was not a conveniently sanitised version of the original Arabic volume-illustrates the cynical manner in which those who stoke the passions of religion to further their politics are going about the matter. Those who proceed by such cynical calculations sow havoc for all of us, for Muslims, for Hindus, for all. Those who remain silent in the face of such cynicism, such calculations help them sow the havoc. Will we shed our evasions and concealments? Will we at last learn to speak and face the whole truth?

The Histories

What an idiot!
Cosmic Jam (tour 1995, DVD 2005, 2006)

Source: The White Stone (1905), Ch. VI, p. 238
Context: "Upon the whole, humanity changes little. What has been shall be."
"No doubt," replied'Jean Boilly, " man, or that which we call man, changes little. We belong to a definite species. The evolution of the species is of necessity included in the definition of the species. It is impossible to conceive humanity subsequent to its transformation. A transformed species is a lost species. But what reason is there for us to believe that man is the end of the evolution of life upon the earth? Why suppose that his birth has exhausted the creative forces of nature, and that the universal mother of the flora and fauna should, after having shaped him, become for ever barren. A natural philosopher, who does not stand in fear of his own ideas, H. G. Wells, has said : 'Man is not final.' No indeed, man is neither the beginning nor the end of terrestrial life. Long before him, all over the globe, animated forces were multiplying in the depths of the sea, in the mud of the strand, in the forests, lakes, prairies, and tree-topped mountains. After him, new forms will go on taking shape. A future race, born perhaps of our own, but having perchance no bond of origin with us, will succeed us in the empire of the planet. These new spirits of the earth will ignore or despise us. The monuments of our arts, should they discover vestiges of them, will have no meaning for them. Rulers of the future, whose mind we can no more divine than the palaeopithekos of the Siwalik Mountains was able to forecast the trains of thought of Aristotle, Newton, and Poincaré."

Address to the Harvard Alumni Association to the Class of '61, in Speeches (1913), p. 96.
1910s

Morning in the Burned House (1995), The Loneliness of the Military Historian
Context: Despite the propaganda, there are no monsters,
or none that can be finally buried.
Finish one off, and circumstances
and the radio create another.
Believe me: whole armies have prayed fervently
to God all night and meant it,
and been slaughtered anyway.
Brutality wins frequently,
and large outcomes have turned on the invention
of a mechanical device, viz. radar.
True, valour sometimes counts for something,
as at Thermopylae. Sometimes being right —
though ultimate virtue, by agreed tradition,
is decided by the winner.
Sometimes men throw themselves on grenades
and burst like paper bags of guts
to save their comrades.
I can admire that.
But rats and cholera have won many wars.
Those, and potatoes,
or the absence of them.

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

What Is Reality?
Context: The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas.

Dialogue with Renée Weber, first published in the journal Re-vision (1983); later published in Dialogues with Scientists and Sages : The Search for Unity (1986) by Renée Weber, p. 30
Context: The point about dialectic is the ultimate identity of the universal and the individual. The individual is universal and the universal is the individual. The word "individual" means undivided, so we could say that very few individuals have ever existed. We could call them dividuals. Individuality is only possible if it unfolds from wholeness.... Ego-centeredness is not individuality at all.

Metropolis (1908)
Context: A new burst of rage swept over him — What did it matter whether it was true or not — whether anything was true or not? What did it matter if anybody had done all the hideous and loathsome things that everybody else said they had done? It was what everybody was saying! It was what everybody believed — what everybody was interested in! It was the measure of a whole society — their ideals and their standards! It was the way they spent their time, repeating nasty scandals about each other; living in an atmosphere of suspicion and cynicism, with endless whispering and leering, and gossip of low intrigue.

11 November
Without Dogma (1891)
Context: I love her now beyond all words; she sees it, — she reads it in my eyes, and in my whole manner towards her. When I succeed in cheering her up, or call forth her smiles, I am beside myself with delight. There is at present in my love something of the attachment of the faithful servant who loves his mistress. I often feel as if I ought to humble myself before her, as if my proper place were at her feet. She never can grow ugly, changed, or old to me. I accept everything, agree to everything, and worship her as she is.

4:4 <!-- p. 150 -->
Church Dogmatics (1932–1968)
Context: Since Jesus Christ is a servant, looking to Him cannot mean looking away from the world, from men, from life, or, as is often said, from oneself. It cannot mean looking away into some distance or height. To look to Him is to see Him at the very centre, to see Him and the history which, accomplished in Him, heals everything and all things, as the mystery, reality, origin and goal of the whole world, all men, all life. To look to Him is to cleave to Him as the One who bears away the sin of the world. It is to be bound and liberated, claimed, consoled, cheered and ruled by Him.

Source: The Anatomy of Human Destructiveness (1973), p. 395
Context: The sick individual finds himself at home with all other similarly sick individuals. The whole culture is geared to this kind of pathology. The result is that the average individual does not experience the separateness and isolation the fully schizophrenic person feels. He feels at ease among those who suffer from the same deformation; in fact, it is the fully sane person who feels isolated in the insane society — and he may suffer so much from the incapacity to communicate that it is he who may become psychotic. In the context of this study the crucial question is whether the hypothesis of a quasi-autistic or of low-grade schizophrenic disturbance would help us to explain some of the violence spreading today.

&lt;!-- http://www.vialibri.net/552display_i/year_1820_600_491675.html DEAD LINK as of 2014·09·06 --&gt; Letter to William James MacNeven (1820); quoted in &quot;The Red Harlot of Liberty: The Rise and Fall of Frances Wright&quot; by Kimberly Nichols in Newtopia Magazine (15 May 2013) http://newtopiamagazine.wordpress.com/2013/05/15/the-red-harlot-of-liberty-the-rise-and-fall-of-frances-wright/ <br class="br">Context: Another revolution! Naples free and all of Italy in insurrection! How wonderful has been the march of the human mind in these last thirty years … so may it be till the last link of the chains of slavery is broken and the banner of freedom waves over the whole earth!

Address at Iona College (1984)
Context: How simple it seems now. We thought the Sermon on the Mount was a nice allegory and nothing more. What we didn't understand until we got to be a little older was that it was the whole answer, the whole truth. That the way — the only way — to succeed and to be happy is to learn those rules so basic that a shepherd's son could teach them to an ignorant flock without notes or formulae. <!-- p. 934

As quoted &quot;King Returns: Ex-Gov. Fights For Snowe&#x27;s Senate Seat&quot; by Susan Sharon at NPR (14 March 2012) http://www.npr.org/2012/03/14/148604276/king-returns-ex-gov-fights-for-snowes-senate-seat <br class="br">Context: I don&#x27;t have any illusions that I&#x27;m naively going to go down and Harry Reid and Mitch McConnell are going to say, &quot;Angus, tell us how to do this.&quot; I mean, I know that&#x27;s not going to work. But I think, No. 1, my election would send a significant message and, No. 2, it might provoke similar movements in other states. If there were four or five people like me, that would change the whole dynamic.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: Haply the Law that rules the world allows to man the widest range;
And haply Fate's a Theist-word, subject to human chance and change.
This "I" may find a future Life, a nobler copy of our own,
Where every riddle shall be ree'd, where every knowledge shall be known;
Where 'twill be man's to see the whole of what on Earth he sees in part;
Where change shall ne'er surcharge the thought; nor hope defer'd shall hurt the heart.

316.
Aes Triplex (1878)
Context: All who have meant good work with their whole hearts, have done good work, although they may die before they have the time to sign it. Every heart that has beat strong and cheerfully has left a hopeful impulse behind it in the world, and bettered the tradition of mankind. And even if death catch people, like an open pitfall, and in mid-career, laying out vast projects, and planning monstrous foundations, flushed with hope, and their mouths full of boastful language, they should be at once tripped up and silenced: is there not something brave and spirited in such a termination? and does not life go down with a better grace, foaming in full body over a precipice, than miserably straggling to an end in sandy deltas?

"Men Made Out of Words"
Transport to Summer (1947)
Context: Life consists
Of propositions about life. The human
Revery is a solitude in which
We compose these propositions, torn by dreams, By the terrible incantations of defeats
And by the fear that the defeats and the dreams are one. The whole race is a poet that writes down
The eccentric propositions of its fate.

Letter to Larry Callen (30 October 1957), p. 71
1990s, The Proud Highway : The Fear and Loathing Letters Volume I (1997)
Context: They say that "he who flies highest, falls farthest" — and who am I to argue? But we can't forget that "he who doesn't flap his wings, never flies at all". And with that, I'll stop trying to convince myself that I can't fail; how dull the whole thing would be if that were true.

Anna Wulf, in "Free Women: 1"<!-- p. 59 -->
The Golden Notebook (1962)
Context: The novel has become a function of the fragmented society, the fragmented consciousness. Human beings are so divided, are becoming more and more divided, and more subdivided in themselves, reflecting the world, that they reach out desperately, not knowing they do it, for information about other groups inside their own country, let alone about groups in other countries. It is a blind grasping out for their own wholeness, and the novel-report is a means toward it.

Part Troll (2004)

"Quotes", The Educated Imagination (1963), Talk 6: The Vocation of Eloquence
Context: Education is something that affects the whole person, not bits and pieces of him. It doesn't just train the mind: it's a social and moral development too.

1850s, Third Annual Message to Congress (1852)
Context: The whole country is full of enterprise. Our common schools are diffusing intelligence among the people and our industry is fast accumulating the comforts and luxuries of life. This is in part owing to our peculiar position, to our fertile soil and comparatively sparse population; but much of it is also owing to the popular institutions under which we live, to the freedom which every man feels to engage in any useful pursuit according to his taste or inclination, and to the entire confidence that his person and property will be protected by the laws. But whatever may be the cause of this unparalleled growth in population, intelligence, and wealth, one thing is clear — that the Government must keep pace with the progress of the people. It must participate in their spirit of enterprise, and while it exacts obedience to the laws and restrains all unauthorized invasions of the rights of neighboring states, it should foster and protect home industry and lend its powerful strength to the improvement of such means of intercommunication as are necessary to promote our internal commerce and strengthen the ties which bind us together as a people.
It is not strange, however much it may be regretted, that such an exuberance of enterprise should cause some individuals to mistake change for progress and the invasion of the rights of others for national prowess and glory. The former are constantly agitating for some change in the organic law, or urging new and untried theories of human rights. The latter are ever ready to engage in any wild crusade against a neighboring people, regardless of the justice of the enterprise and without looking at the fatal consequences to ourselves and to the cause of popular government. Such expeditions, however, are often stimulated by mercenary individuals, who expect to share the plunder or profit of the enterprise without exposing themselves to danger, and are led on by some irresponsible foreigner, who abuses the hospitality of our own Government by seducing the young and ignorant to join in his scheme of personal ambition or revenge under the false and delusive pretense of extending the area of freedom. These reprehensible aggressions but retard the true progress of our nation and tarnish its fair fame. They should therefore receive the indignant frowns of every good citizen who sincerely loves his country and takes a pride in its prosperity and honor.

Address to the Society of Photographic Scientists and Engineers, Los Angeles, California (5 May 1977), published Harvard Magazine (January-February 1978), pp. 23–26 <!-- , and in Zygon Vol. 16, No. 1, (1981) p. 7 - 13 -->
Context: Ordinarily when we talk about the human as the advanced product of evolution and the mind as being the most advanced product of evolution, there is an implication that we are advanced out of and away from the structure of the exterior world in which we have evolved, as if a separate product had been packaged, wrapped up, and delivered from a production line. The view I am presenting proposes a mechanism more and more interlocked with the totality of the exterior. This mechanism has no separate existence at all, being in a thousand ways united with and continuously interacting with the whole exterior domain. In fact there is no exterior red object with a tremendous mind linked to it by only a ray of light. The red object is a composite product of matter and mechanism evolved in permanent association with a most elaborate interlock. There is no tremor in what we call the "outside world" that is not locked by a thousand chains and gossamers to inner structures that vibrate and move with it and are a part of it.
The reason for the painfulness of all philosophy is that in the past, in its necessary ignorance of the unbelievable domains of partnership that have evolved in the relationship between ourselves and the world around us, it dealt with what indeed have been a tragic separation and isolation. Of what meaning is the world without mind? The question cannot exist.

The First Revelation, Chapter 6
Context: As the body is clad in the cloth, and the flesh in the skin, and the bones in the flesh, and the heart in the whole, so are we, soul and body, clad in the Goodness of God, and enclosed. Yea, and more homely: for all these may waste and wear away, but the Goodness of God is ever whole; and more near to us, without any likeness; for truly our Lover desireth that our soul cleave to Him with all its might, and that we be evermore cleaving to His Goodness. For of all things that heart may think, this pleaseth most God, and soonest speedeth.

Mary Douglas and B. Isherwood (1979). The World of Goods: Towards an Anthropology of Consumption. London, Allen Lane, page 63.

The Marshall Plan Speech (1947)
Context: An essential part of any successful action on the part of the United States is an understanding on the part of the people of America of the character of the problem and the remedies to be applied. Political passion and prejudice should have no part. With foresight, and a willingness on the part of our people to face up to the vast responsibility which history has clearly placed upon our country, the difficulties I have outlined can and will be overcome.... to my mind, it is of vast importance that our people reach some general understanding of what the complications really are, rather than react from a passion or a prejudice or an emotion of the moment. As I said more formally a moment ago, we are remote from the scene of these troubles. It is virtually impossible at this distance merely by reading, or listening, or even seeing photographs or motion pictures, to grasp at all the real significance of the situation. And yet the whole world of the future hangs on a proper judgment.

On the Last Day
Context: "And then shall they see the Son of Man coming in a cloud in great power and majesty" Luke, xxi. 27.
Thus, my beloved friends, shall the revolutions and kingdoms of this world be brought to a conclusion for ever. Thus shall end all the earthly pursuits which either amused us by their novelty, or seduced us by their charms. Thus shall the Son of Man come. Thus shall be ushered in the great day of his manifestation, the beginning of his reign, the complete redemption of his mystical body. On this day the consciences of all mankind shall be exposed to view a day of calamity and despair to the sinner, but of peace, joy, and consolation to the just. On this day the eternal lot of the whole world shall be decided.

On censorship, in The Man Who Sold the Moon (1950), p. 188; this may be the origin of a remark which in recent years has sometimes become misattributed to Mark Twain: Censorship is telling a man he can't have a steak just because a baby can't chew it.
Context: How anybody expects a man to stay in business with every two-bit wowser in the country claiming a veto over what we can say and can't say and what we can show and what we can't show — it's enough to make you throw up. The whole principle is wrong; it's like demanding that grown men live on skim milk because the baby can't eat steak.

D. E. W. Wormell, in The Penguin Companion to Literature (1969) vol. 4, p. 47
Criticism

Vorkosigan Saga, Brothers in Arms (1989)
Context: You must kill if you expect to survive."
"No you don't," Miles put in. "Most people go through their whole lives without killing anybody. False argument.

On his inspiration, when he was still learning English and walking alone in the fields of Long Island, to take up the reading of No Cross, No Crown by William Penn, after having first set it aside upon realizing it was a religious book. In Memoirs of the Life and Gospel Labors of Stephen Grellet (1860), p. 20
Context: I was suddenly arrested by what seemed to be an awful voice proclaiming the words, "Eternity! Eternity! Eternity!" It reached my very soul — my whole man shook — it brought me like Saul to the ground. The great depravity and sinfulness of my heart were set before me, and the gulf of everlasting destruction to which I was verging. I was made to bitterly cry out, "If there is no God — doubtless there is a hell." I found myself in the midst of it.

1900s, The Moral Equivalent of War (1906)
Context: The war-party is assuredly right in affirming and reaffirming that the martial virtues, although originally gained by the race through war, are absolute and permanent human goods. Patriotic pride and ambition in their military form are, after all, only specifications of a more general competitive passion. They are its first form, but that is no reason for supposing them to be its last form. Men are now proud of belonging to a conquering nation, and without a murmur they lay down their persons and their wealth, if by so doing they may fend off subjection. But who can be sure that other aspects of one's country may not, with time and education and suggestion enough, come to be regarded with similarly effective feelings of pride and shame? Why should men not some day feel that is it worth a blood-tax to belong to a collectivity superior in any respect? Why should they not blush with indignant shame if the community that owns them is vile in any way whatsoever? Individuals, daily more numerous, now feel this civic passion. It is only a question of blowing on the spark until the whole population gets incandescent, and on the ruins of the old morals of military honor, a stable system of morals of civic honor builds itself up. What the whole community comes to believe in grasps the individual as in a vise. The war-function has grasped us so far; but the constructive interests may some day seem no less imperative, and impose on the individual a hardly lighter burden.

Lectures on the History of History Vol 1 p. 40-41 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1
Context: Subjective volition Passion is that which sets men in activity, that which effects" practical" realization. The Idea is the inner spring of action; the State is the actually existing, realized moral life. For it is the Unity of the universal, essential Will, with that of the individual; and this is “Morality." The Individual living in this unity has a moral "life; possesses a value that consists in this substantiality alone. Sophocles in his Antigone, says, "The divine commands are not of yesterday, nor of to-day; no, they have an infinite existence, and no one could say whence they came." The laws of morality are not accidental, but are the essentially Rational. It is the very object of the State that what is essential in the practical activity of men, and in their dispositions, should be duly recognized; that it should have a manifest existence, and maintain its position. It is the absolute interest of Reason that this moral Whole should exist; and herein lies the justification and merit of heroes who have founded states, however rude these may have been. In the history of the World, only those peoples can come under our notice which form a state. For it must be understood that this latter is the realization of Freedom, i. e. of the absolute final aim, and that it exists for its own sake. It must further be understood that all the worth which the human being possesses all spiritual reality, he possesses only through the State. For his spiritual reality consists in this, that his own essence Reason is objectively present to him, that it possesses objective immediate existence for him. Thus only is he fully conscious; thus only is he a partaker of morality of a just and moral social and political life. For Truth is the Unity of the universal and subjective Will; and the Universal is to be found in the State, in its laws, its universal and rational arrangements. The State is the Divine Idea as it exists on Earth. We have in it, therefore, the object of History in a more definite shape than before; that in which Freedom obtains objectivity, and lives in the enjoyment of this objectivity. For Law is the objectivity of Spirit; volition in its true form. Only that will which obeys law, is free; for it obeys itself; it is independent and so free. When the State or our country constitutes a community of existence; when the subjective will of man submits to laws, the contradiction between Liberty and Necessity vanishes. The Rational has necessary existence, as being the reality and substance of things, and we are free in recognizing it as law, and following it as the substance of our own being. The objective and the subjective will are then reconciled, and present one identical homogeneous whole.

Source: Violent Universe (1969), p. 25

Anarchism: Its Philosophy and Ideal (1896)

Footnote: When I formed this idea, I was not aware of one which seems faintly to foreshadow it—namely, Socrates's doctrine, afterwards dilated on by Plato, that "previous to the existence of the world, and beyond its present limits, there existed certain archetypes, the embodiment (if we may use such a word) of general ideas; and that these archetypes were models, in imitation of which all particular beings were created."
p. 203-204
Vestiges of the Natural History of Creation (1844)
Context: I contemplate the whole phenomena as having been in the first place arranged in the counsels of Divine Wisdom, to take place, not only upon this sphere, but upon all the others in space, under necessary modifications, and as being carried on, from first to last, here and elsewhere, under immediate favor of the creative will or energy.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 13. How I had a Vision of Lineland
Context: Describing myself as a stranger I besought the King to give me some account of his dominions. But I had the greatest possible difficulty in obtaining any information on points that really interested me; for the Monarch could not refrain from constantly assuming that whatever was familiar to him must also be known to me and that I was simulating ignorance in jest. However, by persevering questions I elicited the following facts:It seemed that this poor ignorant Monarch — as he called himself — was persuaded that the Straight Line which he called his Kingdom, and in which he passed his existence, constituted the whole of the world, and indeed the whole of Space. Not being able either to move or to see, save in his Straight Line, he had no conception of anything out of it. Though he had heard my voice when I first addressed him, the sounds had come to him in a manner so contrary to his experience that he had made no answer, "seeing no man", as he expressed it, "and hearing a voice as it were from my own intestines." Until the moment when I placed my mouth in his World, he had neither seen me, nor heard anything except confused sounds beating against — what I called his side, but what he called his INSIDE or STOMACH; nor had he even now the least conception of the region from which I had come. Outside his World, or Line, all was a blank to him; nay, not even a blank, for a blank implies Space; say, rather, all was non-existent.His subjects — of whom the small Lines were men and the Points Women — were all alike confined in motion and eye-sight to that single Straight Line, which was their World. It need scarcely be added that the whole of their horizon was limited to a Point; nor could any one ever see anything but a Point. Man, woman, child, thing — each was a Point to the eye of a Linelander. Only by the sound of the voice could sex or age be distinguished. Moreover, as each individual occupied the whole of the narrow path, so to speak, which constituted his Universe, and no one could move to the right or left to make way for passers by, it followed that no Linelander could ever pass another. Once neighbours, always neighbours. Neighbourhood with them was like marriage with us. Neighbours remained neighbours till death did them part.Such a life, with all vision limited to a Point, and all motion to a Straight Line, seemed to me inexpressibly dreary; and I was surprised to note the vivacity and cheerfulness of the King.

Heimsljós (World Light) (1940), Book One: The Revelation of the Deity
Context: He was not quite nine years old, in fact, when he began to have spiritual experiences... he felt he saw God's image open before him. He felt the deity reveal itself in Nature in an inexpressible music, the sonic revelation of the deity; and before he knew it, he himself had become a trembling voice in a celestial chorus of glory. His soul seemed to be rising out of his body like frothing milk brimming over the edge of a basin; it was as if his soul were flowing into an unfathomable ocean of higher life, beyond words, beyond all perception, his body suffused by some surging light that was beyond all light. Sighing, he became aware of his own insignificance in the midst of this infinite chorus glory and radiance; his whole consciousness dissolved into one sacred, tearful yearning to be allowed to be one with the Highest and be no longer any part of himself. He lay for a long time on the sand or on the grass, and wept tears of deep and fervent happiness, face to face with the inexpressible. "God, God, God!" he cried, trembling with love and reverence, and kissed the ground and dug his fingers into the turf.

The Saviors of God (1923)
Context: Gather your strength and listen; the whole heart of man is a single outcry. Lean against your breast to hear it; someone is struggling and shouting within you.
It is your duty every moment, day and night, in joy or in sorrow, amid all daily necessities, to discern this Cry with vehemence or restraint, according to your nature, with laughter or with weeping, in action or in thought, striving to find out who is imperiled and cries out.
And how we may all be mobilized together to free him.

Essay published in The Advertiser (1748) http://thingsabove.freerovin.com/samadams.htm and later reprinted in The Life and Public Service of Samuel Adams, Volume 1 (1865), by William Vincent Wells &lt;!-- Little, Brown, and Company; Boston --&gt; <br class="br">Context: Neither the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt. He therefore is the truest friend to the liberty of his country who tries most to promote its virtue, and who, so far as his power and influence extend, will not suffer a man to be chosen into any office of power and trust who is not a wise and virtuous man. We must not conclude merely upon a man&#x27;s haranguing upon liberty, and using the charming sound, that he is fit to be trusted with the liberties of his country. It is not unfrequent to hear men declaim loudly upon liberty, who, if we may judge by the whole tenor of their actions, mean nothing else by it but their own liberty, — to oppress without control or the restraint of laws all who are poorer or weaker than themselves. It is not, I say, unfrequent to see such instances, though at the same time I esteem it a justice due to my country to say that it is not without shining examples of the contrary kind; — examples of men of a distinguished attachment to this same liberty I have been describing; whom no hopes could draw, no terrors could drive, from steadily pursuing, in their sphere, the true interests of their country; whose fidelity has been tried in the nicest and tenderest manner, and has been ever firm and unshaken.<br>The sum of all is, if we would most truly enjoy this gift of Heaven, let us become a virtuous people.

Epigraph, The Thorn Birds (1977)
Context: There is a legend about a bird that sings just once in its life, more sweetly than any other creature on the face of the earth. From the moment it leaves the nest it searches for a thorn tree and does not rest until it has found one. Then, singing among the savage branches, it impales itself upon the longest, sharpest spine. Dying, it rises above its own agony to out-carol the lark and the nightingale. One superlative song, existence the price. But the whole world stills to listen, and God in His heaven smiles. For the best is only bought at the cost of the great pain. … Or so says the legend.

"Love in a Time of War" (31 March 2003)
2000s
Context: It is hard to ignore the prima facie dumbness that got us bogged down in this nasty war in the first place. This is not going to be like Daddy's War, old sport. He actually won, and he still got run out of the White House nine months later... The whole thing sucks. It was wrong from the start, and it is getting wronger by the hour.

Elegy 1
Roman Elegies (1789)
Context: I'm gazing at church and palace, ruin and column,
Like a serious man making sensible use of a journey,
But soon it will happen, and all will be one vast temple,
Love's temple, receiving its new initiate.
Though you're a whole world, Rome, still, without Love,
The world isn't the world, and Rome can't be Rome.

Speech on the Dred Scott Decision (1857) http://teachingamericanhistory.org/library/index.asp?document=772 <br class="br">1850s <br class="br">Context: In one point of view, we, the abolitionists and colored people, should meet [the Dred Scott] decision, unlooked for and monstrous as it appears, in a cheerful spirit. This very attempt to blot out forever the hopes of an enslaved people may be one necessary link in the chain of events preparatory to the downfall and complete overthrow of the whole slave system.

Hartford Advocate Interview (2008)
Context: I reject the idea there are just two sides. I think that with the amount of ideas and thoughts there are, it's not even going to be consistent with the same person. People can hold liberal and conservative dogma points at the same time. They're not living their lives via platforms. They're living their lives. The whole thing is an awfully tired construct.

The Saviors of God (1923)
Context: At every moment of crisis an array of men risk their lives in the front ranks as standard-bearers of God to fight and take upon themselves the whole responsibility of the battle.
Once long ago it was the priests, the kings, the noblemen, or the burghers who created civilizations and set divinity free.
Today God is the common worker made savage by toil and rage and hunger

Chiamo principio della morte tutto il corso della vita cominciando al nostro nascimento, dal quale cominciamo a morire, e per momenti di tempo andiamo ogni giorno al nostro fine.
Della Morte, p. 529.
Translation reported in Harbottle's Dictionary of quotations French and Italian (1904), p. 275.

Source: The Gospel of Sri Ramakrishna (1942), p. 132
Context: He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, following the path of knowledge, always reason about the Reality saying, "not this, not this." Brahman is neither "this" nor "that"; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Finally it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world is illusory. All these names and forms are illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta. But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of the God's power and glory. God has created all these — sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this — the 24 cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, and not become sugar. (All laugh.) Do you know how a lover of God feels? His attitude is: "O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I Thy child." Or again: "Thou art my Father and Mother. Thou art the Whole, and I am a part." He does not like to say, "I am Brahman." They yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense objects and tries to concentrate on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practices meditation in a fixed posture.
But the reality is one and the same; the difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God.

Source: Why We Fail as Christians (1919), p. 74-75
Context: Associated production would be rendered impossible. Profit, rent, and interest would be no more. There would be no diversified division of labor. Cities and industrial communities would dwindle and disappear. Society as a whole would return... to the actual poverty of an agricultural and handicraft age. A community of Indians in America before the invasion of the whites had as much social organization as Tolstoy seems to have felt necessary for mankind. "The Anarchists are right in everything..." he writes, except "only in thinking that Anarchy can be instituted by a revolution." The entire world would be broken into atoms—each an individualist standing alone.

This incident was the source of a statement commonly attributed to Goldman that occurs in several variants:
If I can't dance, it's not my revolution!
If I can't dance, I don't want your revolution!
If I can't dance, I don't want to be part of your revolution.
A revolution without dancing is not a revolution worth having.
If there won't be dancing at the revolution, I'm not coming.
Living My Life (1931)
Context: At the dances I was one of the most untiring and gayest. One evening a cousin of Sasha, a young boy, took me aside. With a grave face, as if he were about to announce the death of a dear comrade, he whispered to me that it did not behoove an agitator to dance. Certainly not with such reckless abandon, anyway. It was undignified for one who was on the way to become a force in the anarchist movement. My frivolity would only hurt the Cause.
I grew furious at the impudent interference of the boy. I told him to mind his own business. I was tired of having the Cause constantly thrown into my face. I did not believe that a Cause which stood for a beautiful ideal, for anarchism, for release and freedom from convention and prejudice, should demand the denial of life and joy. I insisted that our Cause could not expect me to become a nun and that the movement would not be turned into a cloister. If it meant that, I did not want it. "I want freedom, the right to self-expression, everybody's right to beautiful, radiant things." Anarchism meant that to me, and I would live it in spite of the whole world — prisons, persecution, everything. Yes, even in spite of the condemnation of my own closest comrades I would live my beautiful ideal. (p. 56)

Address to the Senate (22 January 1917)
1910s
Context: The question upon which the whole future peace and policy of the world depends is this: Is the present war a struggle for a just and secure peace, or only for a new balance of power? If it be only a struggle for a new balance of power, who will guarantee, who can guarantee, the stable equilibrium of the new arrangement? Only a tranquil Europe can be a stable Europe. There must be, not a balance of power, but a community of power; not organized rivalries, but an organized common peace.

Letter to the Soldiers of Coroticus (c.450?)
Context: It would take too long to discuss or argue every single case, or to sift through the whole of the Law for precise witness against such greed. Sufficient to say, greed is a deadly deed. You shall not covet your neighbor's goods. You shall not murder. A homicide may not stand beside Christ. Even "He who hates his brother is to be labeled murderer." Or, "He who does not love his brother dwells in death." therefore how much more guilty is he, who has stained his own hands in the blood of the sons of God, those very children whom only just now he has won for himself in this distant land by means of our feeble encouragement.

Vol. IV, par. 5
Collected Papers (1931-1958)
Context: The ordinary logic has a great deal to say about genera and species, or in our nineteeth century dialect, about classes. Now a class is a set of objects comprising all that stand to one another in a special relation of similarity. But where ordinary logic talks of classes the logic of relatives talks of systems. A system is a set of objects comprising all that stands to one another in a group of connected relations. Induction according to ordinary logic rises from the contemplation of a sample of a class to that of a whole class; but according to the logic of relatives it rises from the comtemplation of a fragment of a system to the envisagement of the complete system.

The Nature, Importance and Liberties of Belief (1873)
Context: I look at a large tree on the lawn, and say to my neighbour: "What is that tree to you?" He looks at it, and says: "Well, I think that would cut about twenty cords of wood. You could work in a good many branches, and as the price of wood is in the market, I think I could make fifty dollars out of that tree easily, and perhaps more than that." His answer shows what the tree is to him — and it is that." I call up a boy, and say to him: "What do you think of when you look at that tree?" "Ah!" he says, "there will be a bushel of hickory-nuts on that tree, anyhow; and he begins to think how he will climb it, and shake them down, and what he will do with them. That is what the tree says to him. I say to another person: "What is that tree to you?" He says: "I would not take fifty dollars for it. Under it my cows stand in summer. The shade of that tree has stood me instead of a shed ever since I owned this farm. That tree is worth its weight in gold." He values it for its economic uses. I ask a painter: "What is that tree to you?" At once he says: "Do you see what an exquisite form it has? How picturesque it is? If you were to take it and put it in the foreground of the landscape that I am working on, what a magnificent effect you would get!" It has an aesthetic value to him. I ask another man: "What is it to you?" He goes into an explanation of its structure and qualities. He is a botanist, and he has his peculiar view of it. I ask myself: "What is that tree?" It is everything. It is God's voice, when the winds are abroad. It is God's thought, when in the deep stillness of the noon it is silent. It is the house which God has built for a thousand birds. It is a harbour of comfort to weary men and to the cattle of the field. It is that which has in it the record of ages. There it has stood for a century. The winter could not kill it, and the summer could not destroy it. It is full of beauty and strength. It has in it all these things; and as different men look at it, each looks at so much of it as he needs; but it takes ten men to see everything that there is in that tree — and they all do not half see it.
So it is with truths. Men sort them. They bring different faculties to bear in considering them. One person has philosophical reason; another has factual reason. One man brings one part of his mind to it; another brings to it another part of his mind. The truth is larger than any one man's thought of it. The truth of God usually has relations that stretch out in such a way that men may see it very differently, and all of them be true in spots, although they do not have the whole truth.

Thoughts and Glimpses (1916-17)

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 78

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 411-412
Context: The competition of races and species, observes Mr. Darwin, is always most severe between those which are most closely allied and which fill nearly the same place in the economy of nature. Hence, when the conditions of existence are modified, the original stock runs great risk of being superseded by some one of its modified offshoots. The new race or species may not be absolutely superior in the sum of its powers and endowment to the parent stock, and may even be more simple in structure and of a lower grade of intelligence, as well as of organisation, provided, on the whole, it happens to have some slight advantage over its rivals. Progression, therefore, is not a necessary accompaniment of variation and natural selection, though, when a higher organisation happens to be coincident with superior fitness to new conditions, the new species will have greater power and a greater chance of permanently maintaining and extending its ground.

Letter of Constantine to the Numidian Bishops (330)
Constantine the Great : Letters
Context: This is certainly the Will of the Supreme God, who is the Author of this world and its Father, (through whose goodness we enjoy life, look up to heaven, and rejoice in the society of our fellow-men), that the whole human race should agree together and be joined in a certain affectionate union by, as it were, a mutual embrace... Let us... my Brothers, follow after the things that are ours, let us walk in the way of the Commandments, let us by good actions keep the Divine Precepts, let us free our life from errors and with the help of the mercy of God, let us direct it along the right path

Nobel Prize acceptance speech (1962)
Context: We have usurped many of the powers we once ascribed to God.
Fearful and unprepared, we have assumed lordship over the life or death of the whole world — of all living things.
The danger and the glory and the choice rest finally in man. The test of his perfectibility is at hand.
Having taken Godlike power, we must seek in ourselves for the responsibility and the wisdom we once prayed some deity might have.
Man himself has become our greatest hazard and our only hope.
So that today, St. John the apostle may well be paraphrased: In the end is the Word, and the Word is Man — and the Word is with Men.

Better than Sex (22 August 1994)
1990s
Context: No candidate will risk being linked with a "suspected" addict — but a registered, admitted addict is a whole different thing. As long as I'd confessed, I was okay. Nobody really cared about the countless criminal addictions that preyed on me day and night — just as long as I was not in denial. That was the key. As long as they knew that I knew I was sick and guilty, I was safe.

Teaching as a Subversive Activity (1969)
Context: The elimination of conventional tests... is necessary because, as soon as they are used as judgement-making instruments, the whole process of schooling shifts from education to training intended to produce passing grades on tests. … "Courses" turn out to be contingent upon testing. A "course" generally consists of a series of briefings for the great Trivia contest. It's a kind of rigid quiz show. And it seems to work only if the contestants value the "prize." The prize, of course, is a "grade." An appropriate grade entitles the participant to continue playing the Trivia game. All the while, let's not forget, very little, if any, substantive intellectual activity is going on.

Kosmos (1845 - 1847)
Context: The principal impulse by which I was directed was the earnest endeavor to comprehend the phenomena of physical objects in their general connection, and to represent nature as one great whole, moved and animated by internal forces. My intercourse with highly-gifted men early led me to discover that, without an earnest striving to attain to a knowledge of special branches of study, all attempts to give a grand and general view of the universe would be nothing more than a vain illusion. These special departments in the great domain of natural science are, moreover, capable of being reciprocally fructified by means of the appropriative forces by which they are endowed.

Pointed to a sign on the wall: a spider with a line through it. "Oh, fair enough."
He said "I can offer you an upgrade, fifty quid, and we can include in it policies set in place by the Marquis de Laplace, the French scientist who declared that all things in the universe are predetermined, so you would be covered even if time-travel was invented during the period of rental.”
I said, "Nah, probably leave it."
Part Troll (2004)

Source: Alone (1938), Ch. 3
Context: I paused to listen to the silence. My breath, crystallized as it passed my cheeks, drifted on a breeze gentler than a whisper. The wind vane pointed toward the South Pole. Presently the wind cups ceased their gentle turning as the cold killed the breeze. My frozen breath hung like a cloud overhead. The day was dying, the night being born — but with great peace. Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! That was what came out of the silence — a gentle rhythm, the strain of a perfect chord, the music of the spheres, perhaps.
It was enough to catch that rhythm, momentarily to be myself a part of it. In that instant I could feel no doubt of man's oneness with the universe. The conviction came that the rhythm was too orderly, too harmonious, too perfect to be a product of blind chance — that, therefore, there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was rightfully a part of that cosmos as were the day and night.

pg. xxxiv
Native Son (1940)

In an interview with . Bridge Builder, Page 6. http://archive.thetablet.co.uk/page/25th-july-2009/6 (25 July 2009) <br class="br">Context: I’m not sure we should ask the Church to be pragmatic. Politicians have to be – that’s part of the balancing of the public interest – but I don’t think that’s the job of the Church. The whole point in having a religion and faith is that you campaign for what you believe, not just for what you think is achievable.

Interview, live at Coachella http://www.youtube.com/watch?v=8YMwcXBePqE <br class="br">Context: I&#x27;ve never really been into flags of any kind, cause flags can bring people together, but they always bring people together against other people, and I don&#x27;t really consider myself to be a patriot in the sense that I say, &#x27;okay, this is my nation,&#x27; I consider myself to be a child of this whole planet.

1990s, The Rum Diary (1998)
Context: By the time we got to the street, I could see the first rays of the sun, a cool pink glow in the eastern sky. The fact that I’d spent all night in a cell and a courtroom made that morning one of the most beautiful I’ve ever seen. There was a peace and brightness about it, a chilly Caribbean dawn after a night in a filthy jail. I looked out at the ships and the sea beyond them, and I felt crazy to be free with a whole day ahead of me.
Then I realized I would sleep most of the day, and my excitement disappeared.

Anarchism: Its Philosophy and Ideal (1896)
Context: Far be it from us not to recognize the importance of the second factor, moral teaching — especially that which is unconsciously transmitted in society and results from the whole of the ideas and comments emitted by each of us on facts and events of every-day life. But this force can only act on society under one condition, that of not being crossed by a mass of contradictory immoral teachings resulting from the practice of institutions.
In that case its influence is nil or baneful. Take Christian morality: what other teaching could have had more hold on minds than that spoken in the name of a crucified God, and could have acted with all its mystical force, all its poetry of martyrdom, its grandeur in forgiving executioners? And yet the institution was more powerful than the religion: soon Christianity — a revolt against imperial Rome — was conquered by that same Rome; it accepted its maxims, customs, and language. The Christian church accepted the Roman law as its own, and as such — allied to the State — it became in history the most furious enemy of all semi-communist institutions, to which Christianity appealed at Its origin.

Letter to Lord Hardinge (24 September, 1846).
Charles Stuart Parker (ed.), Sir Robert Peel from His Private Papers. Volume III (London: John Murray, 1899), pp. 473-474.

June 16
Addresses to the Virginia Ratifying Convention (1788)
Context: Mr. Chairman — A worthy member has asked, who are the militia, if they be not the people, of this country, and if we are not to be protected from the fate of the Germans, Prussians, &c. by our representation? I ask who are the militia? They consist now of the whole people, except a few public officers. But I cannot say who will be the militia of the future day. If that paper on the table gets no alteration, the militia of the future day may not consist of all classes, high and low, and rich and poor; but may be confined to the lower and middle classes of the people, granting exclusion to the higher classes of the people. If we should ever see that day, the most ignominious punishments and heavy fines may be expected. Under the present government all ranks of people are subject to militia duty.

Source: 1900s, Up From Slavery (1901), Chapter XVII: Last Words
Context: My whole life has largely been one of surprises. I believe that any man's life will be filled with constant, unexpected encouragements of this kind if he makes up his mind to do his level best each day of his life — that is, tries to make each day reach as nearly as possible the high-water mark of pure, unselfish, useful living.

Conservative Party television broadcast “Winter of Discontent” (17 January 1979) http://www.margaretthatcher.org/document/103926 <br class="br">Leader of the Opposition <br class="br">Context: If the past is any guide, what has happened this winter could happen again next winter and the winter after that and so on and so on. What we face is a threat to our whole way of life... The case is now surely overwhelming, there will be no solution to our difficulties which does not include some restriction on the power of the unions.

Part I : The History of Opinions Relating to Jesus Christ, Introduction
An History of the Corruptions of Christianity (1782)
Context: The unity of God is a doctrine on which the greatest stress is laid in the whole system of revelation. To guard this most important article was the principal object of the Jewish religion; and, notwithstanding the proneness of the Jews to idolatry, at length it fully answered its purpose in reclaiming them, and in impressing the minds of many persons of other nations in favour of the same fundamental truth.
The Jews were taught by their prophets to expect a Messiah, who was to be descended from the tribe of Judah, and the family of David, — a person in whom themselves and all the nations of the earth should be blessed; but none of their prophets gave them an idea of any other than a man like themselves in that illustrious character, and no other did they ever expect, or do they expect to this day.
Jesus Christ, whose history answers to the description given of the Messiah by the prophets, made no other pretensions; referring all his extraordinary power to God, his Father, who, he expressly says, spake and acted by him, and who raised him from the dead: and it is most evident that the apostles, and all those who conversed with our Lord before and after his resurrection, considered him in no other light than simply as "a man approved of God, by wonders and signs which God did by him."

The New Divinity (1964)
Context: This earth is one of the rare spots in the cosmos where mind has flowered. Man is a product of nearly three billion years of evolution, in whose person the evolutionary process has at last become conscious of itself and its possibilities. Whether he likes it or not, he is responsible for the whole further evolution of our planet.

Poems and Ballads (1866-89), The Triumph of Time
Context: p>Before our lives divide for ever,
While time is with us and hands are free,
(Time, swift to fasten and swift to sever
Hand from hand, as we stand by the sea)
I will say no word that a man might say
Whose whole life's love goes down in a day;
For this could never have been; and never,
Though the gods and the years relent, shall be.Is it worth a tear, is it worth an hour,
To think of things that are well outworn?
Of fruitless husk and fugitive flower,
The dream foregone and the deed forborne?
Though joy be done with and grief be vain,
Time shall not sever us wholly in twain;
Earth is not spoilt for a single shower;
But the rain has ruined the ungrown corn.</p

Paris Review interview (1958)
Context: From things that have happened and from things as they exist and from all things that you know and all those you cannot know, you make something through your invention that is not a representation but a whole new thing truer than anything true and alive, and you make it alive, and if you make it well enough, you give it immortality. That is why you write and for no other reason that you know of. But what about all the reasons that no one knows?

The Dialectical Biologist (1985), co-written with Richard Levins, Introduction, p. 3.
Context: Parts and wholes evolve in consequence of their relationship, and the relationship itself evolves. These are the properties of things that we call dialectical: that one thing cannot exist without the other, that one acquires its properties from its relation to the other, that the properties of both evolve as a consequence of their interpenetration.

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.

Letter to Georg Brandes (17 February 1871), as translated in Henrik Ibsen : Björnstjerne Björnson. Critical Studies (1899) by Georg Morris Cohen Brandes
Variant translation: The quality of liberty is that, as long as it is being striven after, it goes on expanding. Therefore, the man who stands still in the midst of the struggle and says: "I have it," merely shows by so doing that he has lost it. Now this very contentedness in the possession of a dead liberty is a characteristic of the so-called state; and it is worthless.
As translated in Ibsen : The Man, His Art & His Significance (1907) by Haldane Macfall, p. 238
Variant translation: Neither moral concepts nor art forms can expect to live forever. How much are we obliged to hold on to? Who can guarantee that 2 plus 2 don't add up to 5 on Jupiter?
Context: He who possesses liberty otherwise than as an aspiration possesses it soulless, dead. One of the qualities of liberty is that, as long as it is being striven after, it goes on expanding. Therefore, the man who stands still in the midst of the struggle and says, "I have it," merely shows by so doing that he has just lost it. Now this very contentedness in the possession of a dead liberty is characteristic of the so-called State, and, as I have said, it is not a good characteristic. No doubt the franchise, self-taxation, etc., are benefits — but to whom? To the citizen, not to the individual. Now, reason does not imperatively demand that the individual should be a citizen. Far from it. The State is the curse of the individual. With what is Prussia's political strength bought? With the absorption of the individual in the political and geographical idea. The waiter is the best soldier. And on the other hand, take the Jewish people, the aristocracy of the human race — how is it they have kept their place apart, their poetical halo, amid surroundings of coarse cruelty? By having no State to burden them. Had they remained in Palestine, they would long ago have lost their individuality in the process of their State's construction, like all other nations. Away with the State! I will take part in that revolution. Undermine the whole conception of a State, declare free choice and spiritual kinship to be the only all-important conditions of any union, and you will have the commencement of a liberty that is worth something. Changes in forms of government are pettifogging affairs — a degree less or a degree more, mere foolishness. The State has its root in time, and will ripe and rot in time. Greater things than it will fall — religion, for example. Neither moral conceptions nor art-forms have an eternity before them. How much are we really in duty bound to pin our faith to? Who will guarantee me that on Jupiter two and two do not make five?

Beautiful Minds (2010)
Context: I have this sense that we need to picture cosmology, the evolution of the universe in a whole new way. I'm probably not one that can achieve this new thinking but somebody will and I feel at the moment we're kind of waiting for it to happen. A bit like a pregnant pause. A bit like what happens when there's a snowfall, first snowfall of the year, when everything goes quiet and kind of waits. I feel we are in that kind of phase.

As cited in &quot;Der ewige Dissident&quot; in Jungle World 21(1999) http://www.nadir.org/nadir/periodika/jungle_world/_2000/21/25b.htm

"A Man of the People", p. 140
Four Ways to Forgiveness (1995)
Context: “Lines and colors made with earth on earth may hold knowledge in them. All knowledge is local, all truth is partial,” Havzhiva said with an easy, colloquial dignity that he knew was an imitation of his mother, the Heir of the Sun, talking to foreign merchants. “No truth can make another truth untrue. All knowledge is a part of the whole knowledge. A true line, a true color. Once you have seen the larger patttern, you cannot go back to seeing the part as the whole."

Source: Guide for the Perplexed (c. 1190), Part III, Ch.29
Context: You know from the repeated declarations in the Law that the principal purpose of the whole Law was the removal and utter destruction of idolatry, and all that is connected therewith, even its name, and everything that might lead to any such practices, e. g., acting as a consulter with familiar spirits, or as a wizard, passing children through the fire, divining, observing the clouds, enchanting, charming, or inquiring of the dead. The law prohibits us to imitate the heathen in any of these deeds, and a fortiori to adopt them entirely. It is distinctly said in the Law that everything which idolaters consider as service to their gods, and a means of approaching them, is rejected and despised by God... Thus all precepts cautioning against idolatry, or against that which is connected therewith, leads to it, or is related to it, are evidently useful.

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