Quotes about whole

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1910s, The Progressives, Past and Present (1910)
Context: Our whole experiment is meaningless unless we are to make this a democracy in the fullest sense of the word, in the broadest as well as the highest and deepest significance of the word. It must be made a democracy economically, as well as politically. This does not mean that there shall not, be leadership in the economic as in the political world, or that there shall not be ample reward for high distinction and great service.

Bunmeiron no Gairyaku [An Outline of a Theory of Civilization] (1875).
Context: Robbery and murder are the worst of human crimes; but in the West there are robbers and murderers. There are those who form cliques to vie for the reins of power and who, when deprived of that power, decry the injustice of it all. Even worse, international diplomacy is really based on the art of deception. Surveying the situation as a whole, all we can say is that there is a general prevalence of good over bad, but we can hardly call the situation perfect. When, several thousand years hence, the levels of knowledge and virtue of the peoples of the world will have made great progress (to the point of becoming utopian), the present condition of the nations of the West will surely seem a pitifully primitive stage. Seen in this light, civilization is an open-ended process. We cannot be satisfied with the present level of attainment of the West.

The Inferno (1917), Ch. XVI
Context: The woman from the depths of her rags, a waif, a martyr — smiled. She must have a divine heart to be so tired and yet smile. She loved the sky, the light, which the unformed little being would love some day. She loved the chilly dawn, the sultry noontime, the dreamy evening. The child would grow up, a saviour, to give life to everything again. Starting at the dark bottom he would ascend the ladder and begin life over again, life, the only paradise there is, the bouquet of nature. He would make beauty beautiful. He would make eternity over again with his voice and his song. And clasping the new-born infant close, she looked at all the sunlight she had given the world. Her arms quivered like wings. She dreamed in words of fondling. She fascinated all the passersby that looked at her. And the setting sun bathed her neck and head in a rosy reflection. She was like a great rose that opens its heart to the whole world.

On Grace & Free Choice, chap 14.(de Gratia Et Libero Arbitrio), Daniel O'Donovan, trans., Introduction, Bernard McGinn, Cistercian Publications, 1988, p. 37. https://books.google.com/books?id=ODcqAAAAYAAJ&q=%22not+as+if+grace+did+one+half+of+the+work+and+free+choice+the+other%22&dq=%22not+as+if+grace+did+one+half+of+the+work+and+free+choice+the+other%22&hl=en&sa=X&ved=0ahUKEwjT7I76jK_TAhUFNiYKHZrCB3gQ6AEIODAE (Note: Fr. Harry J. McSorley, C.S.P. Commenting on this teaching of Bernard, states: "We are indebted to Bernard of Clairvaux … for the clarification that grace and free will are not related as partial causes - which would be a false synergism - but as total causes of the act of justification, each on its own proper plane. Bernard maintains the Catholic-Augustinian tradition by insisting that man's natural freedom (liberum arbitrium) remains even after the fall. It is a wretched, but nonetheless integral free will. This natural freedom of the will, possessed by the just and sinners alike, enables us to will, but not to will what is good. It is grace alone that gives us good will." Luther, Right or Wrong, (1969), Newman Press / Augsburg Publishing House, p. 133 https://books.google.com/books?id=KaRAAAAAIAAJ&pg=PA133&dq=%22for+the+clarification+that+grace+and+free+will+are+not+related+as+partial+causes%22&hl=en&sa=X&ved=0ahUKEwjX5fjGjK_TAhUKRSYKHdmfBCsQ6AEIIjAA#v=onepage&q=%22for%20the%20clarification%20that%20grace%20and%20free%20will%20are%20not%20related%20as%20partial%20causes%22&f=false
Context: It’s not as if grace did one half of the work and free choice the other; each does the whole work, in its own peculiar contribution. Grace does the whole work, and so does free choice – with this one qualification: That whereas the whole is done in free choice, so is the whole done of grace.

Life Without Principle (1863)
Context: If a man walk in the woods for love of them half of each day, he is in danger of being regarded as a loafer; but if he spends his whole day as a speculator, shearing off those woods and making earth bald before her time, he is esteemed an industrious and enterprising citizen. As if a town had no interest in its forests but to cut them down!

1860s, Thanksgiving Proclamation (1863)
Context: In the midst of a civil war of unequaled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theater of military conflict; while that theater has been greatly contracted by the advancing armies and navies of the Union. Needful diversions of wealth and of strength from the fields of peaceful industry to the national defense, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battlefield; and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom. No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People.

Message in Bombay (October 1922), p. 431.
Lord Meher (1986)
Context: This whole universe, with all its vastness, grandeur and beauty, is nothing but sheer imagination. In spite of so many discoveries, researches and scientific knowledge, the creation remains a great unsolved riddle.

Book 8, Ch. 98
variant: Not snow, no, nor rain, nor heat, nor night keeps them from accomplishing their appointed courses with all speed. (Book 8, Ch. 98)
Paraphrase: "Neither snow, nor rain, nor heat, nor gloom of night stays these couriers from the swift completion of their appointed rounds" ”
Appears carved over entrance to Central Post Office building in New York City.
The Histories

Source: 1780s, A Defence of the Constitutions of Government (1787), Ch. 3 Marchamont Nedham : Errors of Government and Rules of Policy" Sixth Rule <!-- The Works of John Adams, Second President of the United States vol. VI (1851) p. 197 -->
Context: The militia and sovereignty are inseparable. In the English constitution, if the whole nation were a militia, there would be a militia to defend the crown, the lords, or the commons, if either were attacked. The crown, though it commands them, has no power to use them improperly, because it cannot pay or subsist them without the consent of the lords and commons; but if the militia are to obey a sovereignty in a single assembly, it is commanded, paid, and subsisted, and a standing army, too, may be raised, paid, and subsisted, by the vote of a majority; the militia, then, must all obey the sovereign majority, or divide, and part follow the majority, and part the minority. This last case is civil war; but, until it comes to this, the whole militia may be employed by the majority in any degree of tyranny and oppression over the minority. The constitution furnishes no resource or remedy; nothing affords a chance of relief but rebellion and civil war. If this terminates in favor of the minority, they will tyrannize in their turn, exasperated by revenge, in addition to ambition and avarice; if the majority prevail, their domination becomes more cruel, and soon ends in one despot. It must be made a sacred maxim, that the militia obey the executive power, which represents the whole people in the execution of laws. To suppose arms in the hands of citizens, to be used at individual discretion, except in private self-defence, or by partial orders of towns, counties, or districts of a state, is to demolish every constitution, and lay the laws prostrate, so that liberty can be enjoyed by no man; it is a dissolution of the government. The fundamental law of the militia is, that it be created, directed, and commanded by the laws, and ever for the support of the laws.

1910s, Address to the Knights of Columbus (1915)
Context: Again, every citizen should be trained sedulously by every activity at our command to realize his duty to the nation. In France at this moment the workingmen who are not at the front are spending all their energies with the single thought of helping their brethren at the front by what they do in the munition plant, on the railroads, in the factories. It is a shocking, a lamentable thing that many of the trade-unions of England have taken a directly opposite view. I am not concerned with whether it be true, as they assert, that their employers are trying to exploit them, or, as these employers assert, that the labor men are trying to gain profit for those who stay at home at the cost of their brethren who fight in the trenches. The thing for us Americans to realize is that we must do our best to prevent similar conditions from growing up here. Business men, professional men, and wage workers alike must understand that there should be no question of their enjoying any rights whatsoever unless in the fullest way they recognize and live up to the duties that go with those rights. This is just as true of the corporation as of the trade-union, and if either corporation or trade-union fails heartily to acknowledge this truth, then its activities are necessarily anti-social and detrimental to the welfare of the body politic as a whole. In war time, when the welfare of the nation is at stake, it should be accepted as axiomatic that the employer is to make no profit out of the war save that which is necessary to the efficient running of the business and to the living expenses of himself and family, and that the wageworker is to treat his wage from exactly the same standpoint and is to see to it that the labor organization to which he belongs is, in all its activities, subordinated to the service of the nation.

Letter to August Derleth (21 November 1930), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 220
Non-Fiction, Letters, to August Derleth
Context: Time, space, and natural law hold for me suggestions of intolerable bondage, and I can form no picture of emotional satisfaction which does not involve their defeat—especially the defeat of time, so that one may merge oneself with the whole historic stream and be wholly emancipated from the transient and the ephemeral. Yet I can assure you that this point of view is joined to one of the plainest, naivest, and most unobtrusively old-fashioned of personalities—a retiring old hermit and ascetic who does not even know what your contemporary round of activities and "parties" is like, and who during the coming winter will probably not address two consecutive sentences to any living person—tradesmen apart—save a pair of elderly aunts! Some people—a very few, perhaps—are naturally cosmic in outlook, just as others are naturally 'of and for the earth'. I am myself less exclusively cosmic than Klarkash-Ton and Wandrei... I begin with the individual and the soil and think outward—appreciating the sensation of spatial and temporal liberation only when I can scale it against the known terrestrial scene. They, on the other hand, are able to think of wholly non-human abysses of ultimate space—without reference-points—as realities neither irrelevant nor less significant than immediate human life. With me, the very quality of being cosmically sensitive breeds an exaggerated attachment to the familiar and the immediate—Old Providence, the woods and hills, the ancient ways and thoughts of New England—whilst with them it seems to have the opposite effect of alienating them from immediate anchorages. They despise the immediate as trivial; I know that it is trivial, but cherish rather than despise it—because everything, including infinity itself, is trivial. In reality I am the profoundest cynic of them all, for I recognize no absolute values whatever.

Book I, 21-[1]
History of the Peloponnesian War, Book I

Go Rin No Sho (1645), The Ground Book
Context: There is timing in the whole life of the warrior, in his thriving and declining, in his harmony and discord. Similarly, there is timing in the Way of the merchant, in the rise and fall of capital. All things entail rising and falling timing. You must be able to discern this. In strategy there are various timing considerations. From the outset you must know the applicable timing and the inapplicable timing, and from among the large and small things and the fast and slow timings find the relevant timing, first seeing the distance timing and the background timing. This is the main thing in strategy. It is especially important to know the background timing, otherwise your strategy will become uncertain.

"The Transition of Juan Romero" - Written 16 Sep 1919; first published in Marginalia (1944)<!-- Arkham House p. 276-84 -->
Fiction
Context: My opinion of my whole experience varies from time to time. In broad daylight, and at most seasons I am apt to think the greater part of it a mere dream; but sometimes in the autumn, about two in the morning when winds and animals howl dismally, there comes from inconceivable depths below a damnable suggestions of rhythmical throbbing … and I feel that the transition of Juan Romero was a terrible one indeed.

Conversation on Epictetus and Montaigne
Context: These two states which it is necessary to know together in order to see the whole truth, being known separately, lead necessarily to one of these two vices, pride or indolence, in which all men are invariably led before grace, since if they do not remain in their disorders through laxity, they forsake them through vanity, so true is that which you have just repeated to me from St. Augustine, and which I find to a great extent; for in fact homage is rendered to them in many ways.

"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."

"The Law and the Gospel" (1896)
Context: You cannot judge a man's life by the success of a moment, by the victory of an hour, or even by the results of a year. You must view his life as a whole. You must stand where you can see the man as he treads the entire path that leads from the cradle to the grave — now crossing the plain, now climbing the steeps, now passing through pleasant fields, now wending his way with difficulty between rugged rocks — tempted, tried, tested, triumphant.

Pg 44&45
Against Method (1975)
Context: [continued conjecture on empiricism] At this point an "empirical" theory of the kind described becomes almost indistinguishable from a second-rate myth. In order to realize this, we need only consider a myth such as the myth of witchcraft and of demonic possession that was developed by the Roman Catholic theologians and that dominated 15th-, 16th- and 17th-century thought on the European continent. This myth is a complex explanatory system that contains numerous auxiliary hypotheses designed to cover special cases, so it easily achieves a high degree of confirmation on the basis of observation. It has been taught for a long time; its content is enforced by fear, prejudice, and ignorance, as well as by a jealous and cruel priesthood. Its ideas penetrate the most common idiom, infect all modes of thinking and many decisions which mean a great deal in human life. It provides models for the explanation of a conceivable event - Conceivable, that is, for those who have accepted it. This being the case, its key terms will be fixed in an unambiguous manner and the idea (which may have led to such a procedure in the first place) that they are copies of unchanging entities and that change of meaning, if it should happen, is due to human mistake - This idea will now be very plausible. Such plausibility reinforces all the manoeuvres which are used for the preservation of the myth (elimination of opponents included). The Conceptual apparatus of the theory and the emotions connected with its application, having penetrated all means of communication, all actions, and indeed the whole life of the community, now guarantees the success of methods such as transcendental deduction, analysis of usage, phenomenological analysis - which are means for further solidifying the myth... At the same time it is evident that all contact with the world is lost and the stability achieved, the semblance of absolute truth is nothing but absolute conformism. For how can we possibly test, or improve upon the truth of a theory if it is built in such a manner then any conceivable event can be described, and explained, in terms of its principles? The only way of investigating such all-embracing principles would be to compare them with a different set of equally all embracing principles- but this procedure has been excluded from the very beginning.

2015, Eulogy for the Honorable Reverend Clementa Pinckney (June 2015)
Context: This whole week, I’ve been reflecting on this idea of grace. The grace of the families who lost loved ones. The grace that Reverend Pinckney would preach about in his sermons. The grace described in one of my favorite hymnals -- the one we all know: Amazing grace, how sweet the sound that saved a wretch like me. I once was lost, but now I’m found; was blind but now I see. According to the Christian tradition, grace is not earned. Grace is not merited. It’s not something we deserve. Rather, grace is the free and benevolent favor of God as manifested in the salvation of sinners and the bestowal of blessings.

The Dub Room Special (1982).
Context: I think that if a person doesn't feel cynical then they're out of phase with the 20th century. Being cynical is the only way to deal with modern civilization — you can't just swallow it whole.

Vol. I, Ch. 2: Of the Prophetic Language
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: In the heavens, the Sun and Moon are, by interpreters of dreams, put for the persons of Kings and Queens; but in sacred Prophecy, which regards not single persons, the Sun is put for the whole species and race of Kings, in the kingdom or kingdoms of the world politic, shining with regal power and glory; the Moon for the body of the common people, considered as the King's wife; the Stars for subordinate Princes and great men, or for Bishops and Rulers of the people of God, when the Sun is Christ; light for the glory, truth, and knowledge, wherewith great and good men shine and illuminate others; darkness for obscurity of condition, and for error, blindness and ignorance; darkening, smiting, or setting of the Sun, Moon, and Stars, for the ceasing of a kingdom, or for the desolation thereof, proportional to the darkness; darkening the Sun, turning the Moon into blood, and falling of the Stars, for the same; new Moons, for the return of a dispersed people into a body politic or ecclesiastic.

Fiction, The Call of Cthulhu (1926)
Context: The dream-narratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what I thought the most sensible conclusions. So, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of Legrasse, I made a trip to Providence to see the sculptor and give him the rebuke I thought proper for so boldly imposing upon a learned and aged man.

1790s, Farewell Address (1796)
Context: To the efficacy and permanency of your Union, a Government for the whole is indispensable. No alliances, however strict, between the parts can be an adequate substitute; they must inevitably experience the infractions and interruptions, which all alliances in all times have experienced. Sensible of this momentous truth, you have improved upon your first essay, by the adoption of a Constitution of Government better calculated than your former for an intimate Union, and for the efficacious management of your common concerns.

Fragment 10
Variant translation: From out of all the many particulars comes oneness, and out of oneness come all the many particulars.
Numbered fragments

The Saviors of God (1923)
Context: It is not you talking. Nor is it your race only which shouts within you, for all the innumerable races of mankind shout and rush within you: white, yellow, black.
Free yourself from race also; fight to live through the whole struggle of man.

16
Sovereign Maxims

1860s, Allow the humblest man an equal chance (1860)
Context: One of the reasons why I am opposed to Slavery is just here. What is the true condition of the laborer? I take it that it is best for all to leave each man free to acquire property as fast as he can. Some will get wealthy. I don't believe in a law to prevent a man from getting rich; it would do more harm than good. So while we do not propose any war upon capital, we do wish to allow the humblest man an equal chance to get rich with everybody else. When one starts poor, as most do in the race of life, free society is such that he knows he can better his condition; he knows that there is no fixed condition of labor, for his whole life. I am not ashamed to confess that twenty five years ago I was a hired laborer, mauling rails, at work on a flat-boat — just what might happen to any poor man's son! I want every man to have the chance — and I believe a black man is entitled to it — in which he can better his condition — when he may look forward and hope to be a hired laborer this year and the next, work for himself afterward, and finally to hire men to work for him! That is the true system.

1790s, Farewell Address (1796)
Context: The basis of our political systems is the right of the people to make and to alter their Constitutions of Government. But the Constitution which at any time exists, till changed by an explicit and authentic act of the whole people, is sacredly obligatory upon all. The very idea of the power and the right of the people to establish Government presupposes the duty of every individual to obey the established Government.

1950s, What Desires Are Politically Important? (1950)
Context: Killing an enemy in a modern war is a very expensive operation... It is obvious that modern war is not good business from a financial point of view. Although we won both the world wars, we should now be much richer if they had not occured. If men were actuated by self-interest, which they are not – except in the case of a few saints – the whole human race would cooperate. There would be no more wars, no more armies, no more navies, no more atom bombs. There would not be armies of propagandists employed in poisoning the minds of Nation A against Nation B, and reciprocally of Nation B against Nation A. There would not be armies of officials at frontiers to prevent the entry of foreign books and foreign ideas, however excellent in themselves. There would not be customs barriers to ensure the existence of many small enterprises where one big enterprise would be more economic. All this would happen very quickly if men desired their own happiness as ardently as they desired the misery of their neighbors. But, you will tell me, what is the use of these utopian dreams? Moralists will see to it that we do not become wholly selfish, and until we do the millennium will be impossible.

Book VIII, 1045a.8–10
Cf. Euclid, Elements, Book I, Common Notion 5: "τὸ ὅλον τοῦ μέρους μεῖζον. [The whole is greater than the part.]"
Metaphysics

"On Dialogue"
Context: Dialogue is really aimed at going into the whole thought process and changing the way the thought process occurs collectively. We haven't really paid much attention to thought as a process. we have engaged in thoughts, but we have only paid attention to the content, not to the process. Why does thought require attention? Every thinking requires attention, really. If we ran machines withinout paying attention to them, they would break down. Our thought, too, is a process, and it requires attention, otherwise its going to go wrong.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Awakening of Western thought will not be complete until that thought steps outside itself and comes to an understanding with the search for a world-view as this manifests itself in the thought of mankind as a whole. We have too long been occupied with the developing series of our own philosophical systems, and have taken no notice of the fact that there is a world-philosophy of which our Western philosophy is only a part. If, however, one conceives philosophy as being a struggle to reach a view of the world as a whole, and seeks out the elementary convictions which are to deepen it and give it a sure foundation, one cannot avoid setting our own thought face to face with that of the Hindus, and of the Chinese in the Far East. … Our Western philosophy, if judged by its own latest pronouncements, is much naiver than we admit to ourselves, and we fail to perceive this only because we have acquired the art of expressing what is simple in a pedantic way.

Remarks after the Solvay Conference (1927)
Context: I consider those developments in physics during the last decades which have shown how problematical such concepts as "objective" and "subjective" are, a great liberation of thought. The whole thing started with the theory of relativity. In the past, the statement that two events are simultaneous was considered an objective assertion, one that could be communicated quite simply and that was open to verification by any observer. Today we know that 'simultaneity' contains a subjective element, inasmuch as two events that appear simultaneous to an observer at rest are not necessarily simultaneous to an observer in motion. However, the relativistic description is also objective inasmuch as every observer can deduce by calculation what the other observer will perceive or has perceived. For all that, we have come a long way from the classical ideal of objective descriptions.
In quantum mechanics the departure from this ideal has been even more radical. We can still use the objectifying language of classical physics to make statements about observable facts. For instance, we can say that a photographic plate has been blackened, or that cloud droplets have formed. But we can say nothing about the atoms themselves. And what predictions we base on such findings depend on the way we pose our experimental question, and here the observer has freedom of choice. Naturally, it still makes no difference whether the observer is a man, an animal, or a piece of apparatus, but it is no longer possible to make predictions without reference to the observer or the means of observation. To that extent, every physical process may be said to have objective and subjective features. The objective world of nineteenth-century science was, as we know today, an ideal, limiting case, but not the whole reality. Admittedly, even in our future encounters with reality we shall have to distinguish between the objective and the subjective side, to make a division between the two. But the location of the separation may depend on the way things are looked at; to a certain extent it can be chosen at will. Hence I can quite understand why we cannot speak about the content of religion in an objectifying language. The fact that different religions try to express this content in quite distinct spiritual forms is no real objection. Perhaps we ought to look upon these different forms as complementary descriptions which, though they exclude one another, are needed to convey the rich possibilities flowing from man's relationship with the central order.

"Through the Gates of the Silver Key " - written with E. Hoffman Price, October 1932 - Apr 1933; first published in Weird Tales, Vol. 24, No. 1 (July 1934)<!-- p. 60-85 -->
Fiction
Context: It was an All-in-One and One-in-All of limitless being and self — not merely a thing of one Space-Time continuum, but allied to the ultimate animating essence of existence's whole unbounded sweep — the last, utter sweep which has no confines and which outreaches fancy and mathematics alike. It was perhaps that which certain secret cults of earth have whispered of as YOG-SOTHOTH, and which has been a deity under other names; that which the crustaceans of Yuggoth worship as the Beyond-One, and which the vaporous brains of the spiral nebulae know by an untranslatable Sign...

The Humanist interview (2012)
Context: It doesn’t surprise me to learn that there is bias and sexism everywhere, just like there are problems of racism and homophobia stemming from the whole notion that we’re arranged in a hierarchy, that we’re ranked rather than linked. I think we’ve learned that we have to contend with these divisions everywhere.

Source: Alone (1938), Ch. 6
Context: When a man achieves a fair measure of harmony within himself and his family circle, he achieves peace; and a nation made up of such individuals and groups is a happy nation. As the harmony of a star in its course is expressed by rhythm and grace, so the harmony of a man's life-course is expressed by happiness; this, I believe, is the prime desire of mankind.
"The universe is an almost untouched reservoir of significance and value," and man need not be discouraged because he cannot fathom it. His view of life is no more than a flash in time. The details and distractions are infinite. It is only natural, therefore, that we should never see the picture whole. But the universal goal — the attainment of harmony — is apparent. The very act of perceiving this goal and striving constantly toward it does much in itself to bring us closer, and therefore, becomes an end in itself.

On her near-death experience and final days in New York
Edie : American Girl (1982)
Context: "The Siege of the Warwick Hotel." I was left alone with a substantial supply of speed. I started having strange, convulsive behavior. I was shooting up every half-hour... thinking that with each fresh shot I'd knock this nonsense out of my system. I'd entertain myself hanging on to the bathroom sink with my hind feet stopped up against the door, trying to hold myself steady enough so I wouldn't crack my stupid skull open. I entertained myself by making a tape... a really fabulous tape in which I made up five different personalities. I realized that I had to get barbiturates in order to stop the convulsions, which lasted either hours. Something was spinning in my head.... I just kept thinking that if I could pop enough speed I'd knock the daylights out of my system and none of this nonsense would go on. None of this flailing around and moaning, sweating like a pig, and whew! It was a heavy scene. When I finally cooled down to what I thought was pretty good shape, I slipped on a little muumuu, ran down the stairs of the Warwick, barefoot to the lobby. My eye caught a mailman's jacket and a sack of mail hanging across the back of a chair in the hall way entrance, and before I knew what I was doing, I whipped on the jacket, flipped the bag over my shoulder, and flew out the door, whistling a happy tune. Suddenly I thought: "My God! This is a federal offense. Fooling around with the mail." So I turned around and rushed back and BAM! the manager was waiting for me. He ordered me into the back office. They telephoned an ambulance from Bellevue and packed me into it. Five policemen. I was back into convulsions again, which was really a drag, and I tried to tell the doctors and the nurses and the student interns that I'd run out of barbiturates and overshot speed.... I could speak sanely, but all my motor nerves were going crazy wild. It looked like I was out of my mind. If you had seen me, you wouldn't have bothered to listen, and none of them did. Oh, God, it was a nightmare. Finally six big spade attendants came and held me down on a stretcher. They terrified me... their force against mine. I got twice as bad. I just flipped. I told them if they'd just let go of me, I would calm down and stop kicking and fighting. But they wouldn't listen and they started to tell each other what stages of hallucinations I was in... how I imagined myself an animal. All these things totally unreal to my mind and just guessed on their part. Oh, it was insane. Then they plunged a great needle into my butt and BAM! out I went for two whole days. When I woke up, wow! Rats all over the floor, wailing and screaming. We ate potatoes with spoons. The doctors at Bellevue finally contacted my private physician, and after five days he came and got me out. They sent me back to Gracie Square, a private mental hospital that cost a thousand dollars a week. I was there for five months. Then I ran away with a patient and we went to an apartment in the Seventies somewhere which belonged to another patient in the hospital, who gave us the keys. The guy I ran away with was twenty, but he'd been a junkie since the age of nine, so he was pretty emotionally retarded and something of a drag. I didn't have any pills, so, kind of ravaging around, I went to see a gynecologist and a pretty well-off one. He asked me if I would like to shoot up some acid with him. I hadn't much experience with acid, but I wasn't afraid. He closed his office at five, and we took off in his Aston Martin and drove up the coast... no, what's the name of that river? The Hudson. We stopped at a motel and he gave me three ampules of liquid Sandoz acid, intravenously, mainlining, and he gave himself the same amount and he completely flipped, I was hallucinating and trying to tell him what I was seeing. I'd say, "I see rich, embroidered curtains, and I see people moving in the background. It's the Middle Ages and I am a princess, " and I told him he was some sort of royalty. We made love from eight in the evening until seven in the morning with ecstatic climax after climax, just going insane with it, until he realized it was seven and he had to get back to his office to open it at eight-thirty. He gave me a shot to calm me down, and because I couldn't come down, I took about fourteen Placidyls. On the way back something very strange happened. I didn't realize I was going to say it, but I said out loud, "I wish I was dead"... the love and the beauty and the ecstasy of the whole experience I'd just gone through were really so alien. I didn't even know the man... it had been a one-night jag... he was married and had children... and I just felt lost. It hardly seemed worth living any more because once again I was alone. He dropped me off at the apartment where I was staying with the runaway patient. I had a little Bloody Mary when I got there, and dropped a few more Placidyls. With my tolerance, nothing should have happened, but I suddenly went into a coma. My eyes rolled back in my head. It was lucky... I had called an aide, Jimmy, at the hospital - he had been a good friend - I had called him anonymously and asked him to come and visit us. He happened to turn up just as I went into the coma. He and the heroin addict tried to wake me up. They slapped me and pumped my chest and they put me in a bathtub full of really cold water. Jimmy began to call hospitals - not psychiatric but medical - and one of them actually told them to let me sleep it off. But Jimmy just flipped. He knew I was dying, and he was right. He called Lenox Hill Hospital, and the police finally came. Jimmy and the heroin addict were taken into custody, and I was rushed to the hospital. I was actually declared dead. My mother was called... and then BAM! I started breathing again. I was pretty shaken up by what happened because I didn't understand how I could have almost gone out on just fifteen Placidyls when I used to live on thirty-five three-grain Tunials a day, plus alcohol. They released Jimmy and the junkie, but of course I was still in the trap. I thought I was fine and that I could leave. But a psychiatrist came to interview me and I was put in the New York State Psychiatric Institute at Columbia Presbyterian Hospital - committed on the grounds of unintentional, unconscious suicide. It was a pretty devastating experience. They put me on eight hundred milligrams of Thorazine four times a day plus six hundred milligrams at bedtime - an ugly-tasting liquid, but it took quick effect and you couldn't hide the pills or spit them out later. I had all kinds of bad reactions from it - I'd get bad tremors and all itchy and wormy. I said I wasn't going to take the stuff any more, no matter what, so they finally took me off it one day. I had a seizure, vomited all over the floor, and I couldn't get tremendous dosages of Thorazine, but they accused me of importing drugs and taking them there in the hospital. My doctor was young... a resident... and I just told him, "You think I've taken drugs. There's no point in even reasoning with you. I'll just go to some other hospital." I expected to go to some plush, tolerable hospital, but I was not accepted in any private hospital with the record they gave me. They committed me to Manhattan State on Ward's Island, in the middle of the East River, next to the prison. It was one of the most unpleasant experiences I've ever been through. Really terrifying. I lived in a big dormitory on a ward with about sixty to eighty women. We did all the mopping, cleaning, making beds, scrubbing toilets. And the people there were just so awful. Really pathetic. Some of them were mean. The staff completely ignored you except to administer medication. I thought it was never going to end. In Manhattan State, even in there, there were pushers. One girl who lived in a smaller dormitory - there were two with about ten beds in them - was pushing speed and heroin. And because I'd been warned that if ever you were caught using drugs in a state hospital you'd be criminally punished, I didn't touch any drugs during the three months I was there.

Franny and Zooey (1961), Zooey (1957)
Context: I swear to you, you're missing the whole point of the Jesus Prayer. The Jesus Prayer has one aim, and one aim only. To endow the person who says it with Christ-Consciousness. Not to set up some little cozy, holier-than-thou trysting place with some sticky, adorable divine personage who'll take you in his arms and relieve you of all your duties and make all your nasty Weltschmerzen and Professor Tuppers go away and never come back. And by God, if you have intelligence enough to see that — and you do — and yet you refuse to see it, then you're misusing the prayer, you're using it to ask for a world full of dolls and saints and no Professor Tuppers.

He here refers to his proposal in "A unitary hypothesis of mind-brain interaction in the cerebral cortex" (1990); published in Proceedings of the Royal Society B 240, p. 433 - 451
How the Self Controls Its Brain (1994)
Context: The hypothesis has been proposed that all mental events and experiences, in fact the whole of the outer and inner sensory experiences, are a composite of elemental or unitary mental experiences at all levels of intensity. Each of these mental units is reciprocally linked in some unitary manner to a dendron … Appropriately we name these proposed mental units 'psychons.' Psychons are not perceptual paths to experiences. They are the experiences in all their diversity and uniqueness. There could be millions of psychons each linked uniquely to the millions of dendrons. It is hypothesized that it is the very nature of psychons to link together in providing a unified experience.

Source: Principles of Gestalt Psychology, 1935, p. 176
Context: Even these humble objects reveal that our reality is not a mere collocation of elemental facts, but consists of units in which no part exists by itself, where each part points beyond itself and implies a larger whole. Facts and significance cease to be two concepts belonging to different realms, since a fact is always a fact in an intrinsically coherent whole. We could solve no problem of organization by solving it for each point separately, one after the other; the solution had to come for the whole. Thus we see how the problem of significance is closely bound up with the problem of the relation between the whole and its parts. It has been said: The whole is more than the sum of its parts. It is more correct to say that the whole is something else than the sum of its parts, because summing is a meaningless procedure, whereas the whole-part relationship is meaningful.

Variant translations:
A natural society, in the midst of which every man is born and outside of which he could never become a rational and free being, becomes humanized only in the measure that all men comprising it become, individually and collectively, free to an ever greater extent.
Note 1. To be personally free means for every man living in a social milieu not to surrender his thought or will to any authority but his own reason and his own understanding of justice; in a word, not to recognize any other truth but the one which he himself has arrived at, and not to submit to any other law but the one accepted by his own conscience. Such is the indispensable condition for the observance of human dignity, the incontestable right of man, the sign of his humanity.
To be free collectively means to live among free people and to be free by virtue of their freedom. As we have already pointed out, man cannot become a rational being, possessing a rational will, (and consequently he could not achieve individual freedom) apart from society and without its aid. Thus the freedom of everyone is the result of universal solidarity. But if we recognize this solidarity as the basis and condition of every individual freedom, it becomes evident that a man living among slaves, even in the capacity of their master, will necessarily become the slave of that state of slavery, and that only by emancipating himself from such slavery will he become free himself.
Thus, too, the freedom of all is essential to my freedom. And it follows that it would be fallacious to maintain that the freedom of all constitutes a limit for and a limitation upon my freedom, for that would be tantamount to the denial of such freedom. On the contrary, universal freedom represents the necessary affirmation and boundless expansion of individual freedom.
This passage was translated as Part III : The System of Anarchism , Ch. 13: Summation, Section VI, in The Political Philosophy of Bakunin : Scientific Anarchism (1953), compiled and edited by G. P. Maximoff
Man does not become man, nor does he achieve awareness or realization of his humanity, other than in society and in the collective movement of the whole society; he only shakes off the yoke of internal nature through collective or social labor... and without his material emancipation there can be no intellectual or moral emancipation for anyone... man in isolation can have no awareness of his liberty. Being free for man means being acknowledged, considered and treated as such by another man, and by all the men around him. Liberty is therefore a feature not of isolation but of interaction, not of exclusion but rather of connection... I myself am human and free only to the extent that I acknowledge the humanity and liberty of all my fellows... I am properly free when all the men and women about me are equally free. Far from being a limitation or a denial of my liberty, the liberty of another is its necessary condition and confirmation.
Man, Society, and Freedom (1871)
Context: The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i. e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.

Book V, 5.111-[4]
History of the Peloponnesian War, Book V

1910s, The New Nationalism (1910)
Context: I do not ask for overcentralization; but I do ask that we work in a spirit of broad and far-reaching nationalism when we work for what concerns our people as a whole. We are all Americans. Our common interests are as broad as the continent. I speak to you here in Kansas exactly as I would speak in New York or Georgia, for the most vital problems are those which affect us all alike. The national government belongs to the whole American people, and where the whole American people are interested, that interest can be guarded effectively only by the national government. The betterment which we seek must be accomplished, I believe, mainly through the national government.

Context: When time itself shall be no more,
And all things in confusion hurl'd,
Music shall then exert it's power,
And sound survive the ruins of the world:
Then saints and angels shall agree
In one eternal jubilee:
All Heaven shall echo with their hymns divine,
And God himself with pleasure see
The whole creation in a chorus join.

Song for St. Cecilia's Day (1692).

Light (1919), Ch. XXIII - Face To Face
Context: When you look straight on, you end by seeing the immense event — death. There is only one thing which really gives the meaning of our whole life, and that is our death. In that terrible light may they judge their hearts who will one day die. Well I know that Marie's death would be the same thing in my heart as my own, and it seems to me also that only within her of all the world does my own likeness wholly live. We are not afraid of the too great sincerity which goes the length of these things; and we talk about them, beside the bed which awaits the inevitable hour when we shall not awake in it again. We say: —
"There'll be a day when I shall begin something that I shan't finish — a walk, or a letter, or a sentence, or a dream.".

Book VII, 7.66-[3]
History of the Peloponnesian War, Book VII

Mathematical Problems (1900)
Context: Mathematical science is in my opinion an indivisible whole, an organism whose vitality is conditioned upon the connection of its parts. For with all the variety of mathematical knowledge, we are still clearly conscious of the similarity of the logical devices, the relationship of the ideas in mathematics as a whole and the numerous analogies in its different departments. We also notice that, the farther a mathematical theory is developed, the more harmoniously and uniformly does its construction proceed, and unsuspected relations are disclosed between hitherto separate branches of the science. So it happens that, with the extension of mathematics, its organic character is not lost but only manifests itself the more clearly.

Socialism (1922), Epilogue (1947)
Context: State and government are the social apparatus of violent coercion and repression. Such an apparatus, the police power, is indispensable in order to prevent anti-social individuals and bands from destroying social co-operation. Violent prevention and suppression of anti-social activities benefit the whole of society and each of its members. But violence and oppression are none the less evils and corrupt those in charge of their application. It is necessary to restrict the power of those in office lest they become absolute despots. Society cannot exist without an apparatus of violent coercion. But neither can it exist if the office holders are irresponsible tyrants free to inflict harm upon those they dislike.

Audio lecture, "History Ends In Green" ( Pt. 11 http://www.youtube.com/watch?v=bB9zIygfxLc Pt. 12 http://www.youtube.com/watch?v=epymX5t41kw)
Context: What you see, I think is the morphogenetic field. The invisible world that holds everything together. Not the net of matter and light, but the net of casuistry — of intentionality, of caring, of hope of dream — of thought. That all is there, but it has been hidden from us for centuries because of the exorcism of the spirit that took place in order to allow science to do business. And that monotonous and ill-considered choice has made us the inheritors of a tradition of existential emptiness — but that has impalded to us to go back to the jungles and recover this thing. … The question is, can we dream a dream that is sufficiently noble that we give meaning to the sacrifices that have been made to allow the 20th century to exist … I am convinced that if there were no shamanic pipeline, there would be no higher life, as we know it, on this planet. … We are all cells of a much larger body, and like the cells of our own body it is hard for us to glimpse the whole pattern of the whole of what is happening, and yet we can sense that there is a purpose, and there is a pattern...

( wav audio file of Russell's voice http://plato.stanford.edu/entries/russell/desire.wav)
1950s, What Desires Are Politically Important? (1950)
Context: All human activity is prompted by desire. There is a wholly fallacious theory advanced by some earnest moralists to the effect that it is possible to resist desire in the interests of duty and moral principle. I say this is fallacious, not because no man ever acts from a sense of duty, but because duty has no hold on him unless he desires to be dutiful. If you wish to know what men will do, you must know not only, or principally, their material circumstances, but rather the whole system of their desires with their relative strengths.

Fragmentary manuscript of a speech on free labor (17 September 1859?) http://quod.lib.umich.edu/l/lincoln/lincoln3/1:141?rgn=div1;view=fulltext; The Collected Works of Abraham Lincoln, ed. Roy P. Basler (1953), vol. 3, p. 463
1850s
Context: We know, Southern men declare that their slaves are better off than hired laborers amongst us. How little they know, whereof they speak! There is no permanent class of hired laborers amongst us. Twentyfive years ago, I was a hired laborer. The hired laborer of yesterday, labors on his own account to-day; and will hire others to labor for him to-morrow. Advancement — improvement in condition — is the order of things in a society of equals. As Labor is the common burthen of our race, so the effort of some to shift their share of the burthen on to the shoulders of others, is the great, durable, curse of the race. Originally a curse for transgression upon the whole race, when, as by slavery, it is concentrated on a part only, it becomes the double-refined curse of God upon his creatures.

My Way: The Way of the White Clouds (1995)
Context: Find moments when you are not, and those will be the moments when you will be for the first time... really. So I am the white cloud, and the whole effort is to make you also white clouds drifting in the sky. Nowhere to go, coming from nowhere, just being there this very moment — perfect. I don't teach you any ideals, I don't teach you any oughts. I don't say to you be this, become that. My whole teaching is simply this: Whatsoever you are, accept it so totally that nothing is left to be achieved, and you will become a white cloud.

Letter to John T. Stuart (23 January 1841), Collected Works 1:229-30 http://www.hti.umich.edu/cgi/t/text/text-idx?c=lincoln;rgn=div1;view=text;idno=lincoln1;node=lincoln1%3A248
1840s
Context: I am now the most miserable man living. If what I feel were equally distributed to the whole human family, there would not be one cheerful face on the earth. Whether I shall ever be better I can not tell; I awfully forebode I shall not. To remain as I am is impossible; I must die or be better, it appears to me.

And both epithets will be false. After all this, is life worth the trouble? And yet we live - out of curiosity! We expect something new... How absurd, and yet how vexatious!
A Hero of Our Time (1840; rev. 1841)

Book 2, chapter 44: Funeral oration, as translated at "In Defense of Democracy" http://www.cooperativeindividualism.org/pericles_in-defense-of-democracy.html
Verse 4 is sometimes freely translated as The secret to happiness is freedom. And the secret to freedom is courage.
History of the Peloponnesian War
Context: I could tell you a long story (and you know it as well as I do) about what is to be gained by beating the enemy back. What I would prefer is that you should fix your eyes every day on the greatness of Athens as she realty is, and should fall in love with her. When you realize her greatness, then reflect that what made her great was men with a spirit of adventure, men who knew their duty, men who were ashamed to fall below a certain standard. If they ever failed in an enterprise, they made up their minds that at any rate the city should not find their courage lacking to her, and they gave to her the best contribution that they could. They gave her their lives, to her and to all of us, and for their own selves they won praises that never grow old, the most splendid of sepulchers — not the sepulchre in which their bodies are laid, but where their glory remains eternal in men's minds, always there on the right occasion to stir others to speech or to action. For famous men have the whole earth as their memorial: it is not only the inscriptions on their graves in their own country that mark them out; no, in foreign lands also, not in any visible form but in people's hearts, their memory abides and grows. It is for you to try to be like them. Make up your minds that happiness depends on being free, and freedom depends on being courageous.

Civilization in Transition (1964)
Context: Even if the whole world were to fall to pieces, the unity of the psyche would never be shattered. And the wider and more numerous the fissures on the surface, the more the unity is strengthened in the depths.

In reference to the Christian precept that God "hates sin but loves the sinner". Part IV, Chapter 9, A Tussle with Power. pp. 230-231. Also quoted in The Essential Gandhi: An Anthology of His Writings on His Life, Work, and Ideas (2012), p. 83
1920s, An Autobiography (1927)
Context: "Hate the sin and not the sinner" is a precept which, though easy enough to understand, is rarely practiced, and that is why the poison of hatred spreads in the world... Man and his deed are two distinct things. It is quite proper to resist and attack a system, but to resist and attack its author is tantamount to resisting and attacking one-self. For we are all tarred with the same brush and are children of one and the same Creator, and as such the divine powers within us are infinite. To slight a single human being is to slight those divine powers, and thus to harm not only that being, but with him, the whole world.

Table-Talk (1857)
Context: Round about what is, lies a whole mysterious world of might be, — a psychological romance of possibilities and things that do not happen. By going out a few minutes sooner or later, by stopping to speak with a friend at a corner, by meeting this man or that, or by turning down this street instead of the other, we may let slip some great occasion of good, or avoid some impending evil, by which the whole current of our lives would have been changed. There is no possible solution to the dark enigma but the one word, "Providence".

Kosmos (1847)
Context: If we would indicate an idea which, throughout the whole course of history, has ever more and more widely extended its empire, or which, more than any other, testifies to the much-contested and still more decidedly misunderstood perfectibility of the whole human race, it is that of establishing our common humanity — of striving to remove the barriers which prejudice and limited views of every kind have erected among men, and to treat all mankind, without reference to religion, nation, or color, as one fraternity, one great community, fitted for the attainment of one object, the unrestrained development of the physical powers. This is the ultimate and highest aim of society, identical with the direction implanted by nature in the mind of man toward the indefinite extension of his existence. He regards the earth in all its limits, and the heavens as far as his eye can scan their bright and starry depths, as inwardly his own, given to him as the objects of his contemplation, and as a field for the development of his energies. Even the child longs to pass the hills or the seas which inclose his narrow home; yet, when his eager steps have borne him beyond those limits, he pines, like the plant, for his native soil; and it is by this touching and beautiful attribute of man — this longing for that which is unknown, and this fond remembrance of that which is lost — that he is spared from an exclusive attachment to the present. Thus deeply rooted in the innermost nature of man, and even enjoined upon him by his highest tendencies, the recognition of the bond of humanity becomes one of the noblest leading principles in the history of mankind.

1860s, Allow the humblest man an equal chance (1860)
Context: For, whether we will or not, the question of Slavery is the question, the all absorbing topic of the day. It is true that all of us, and by that I mean, not the Republican party alone, but the whole American people, here and elsewhere, all of us wish this question settled, wish it out of the way. It stands in the way, and prevents the adjustment, and the giving of necessary attention to other questions of national house-keeping. The people of the whole nation agree that this question ought to be settled, and yet it is not settled. And the reason is that they are not yet agreed how it shall be settled. All wish it done, but some wish one way and some another, and some a third, or fourth, or fifth; different bodies are pulling in different directions, and none of them having a decided majority, are able to accomplish the common object.

The Notebooks of Leonardo da Vinci (1883), II Linear Perspective
Context: All objects project their whole image and likeness, diffused and mingled in the whole of the atmosphere, opposite to themselves. The image of every point of the bodily surface, exists in every part of the atmosphere. All the images of the objects are in every part of the atmosphere.

1910s, The Progressives, Past and Present (1910)
Context: The greatest evils in our industrial system to-day are those which rise from the abuses of aggregated wealth; and our great problem is to overcome these evils and cut out these abuses. No one man can deal with this matter. It is the affair of the people as a whole. When aggregated wealth demands what is unfair, its immense power can be met only by the still greater power of the people as a whole, exerted in the only way it can be exerted, through the Government; and we must be resolutely prepared to use the power of the Government to any needed extent, even though it be necessary to tread paths which are yet untrod. The complete change in economic conditions means that governmental methods never yet resorted to may have to be employed in order to deal with them. We can not tolerate anything approaching a monopoly, especially in the necessaries of life, except on terms of such thoroughgoing governmental control as will absolutely safe guard every right of the public. Moreover, one of the most sinister manifestations of great corporate wealth during recent years has been its tendency to interfere and dominate in politics.

Fragment 93
Friedrich Nietzsche's translation: The law under which most of them ceaselessly have commerce they reject for themselves. (The Pre-Platonic Philosophers, Chapter 10)]
Numbered fragments

Golden Sayings of Epictetus
Context: This whole world is one great City, and one is the substance whereof it is fashioned: a certain period indeed there needs must be, while these give place to those; some must perish for others to succeed; some move and some abide: yet all is full of friends—first God, then Men, whom Nature hath bound by ties of kindred each to each. (123).

Καὶ τὸ ὅλον τοῦ μέρους μεῖζον
ἐστιν
Elements, Book I, Common Notion 8 (5 in certain editions)
Cf. Aristotle, Metaphysics, Book Η 1045a 8–10: "… the totality is not, as it were, a mere heap, but the whole is something besides the parts … [πάντων γὰρ ὅσα πλείω μέρη ἔχει καὶ μὴ ἔστιν οἷον σωρὸς τὸ πᾶν]"
Euclid’s Elements

28
Sovereign Maxims

Tanks for the Memories : Floatation Tank Talks (1995)<!-- . Nevada City, CA: Gateways -->
Context: If you get into these spaces [non-ordinary states of consciousness] at all, you must forget about them when you come back. You must forget you're omnipotent and omniscient and take the game seriously so you'll engage in sex, have children, and participate in the whole human scenario. When you come back from a deep tank session — or a coma or psychosis —there's always this extraterrestrial feeling. You have to read the directions in the glove compartment so you can run the human vehicle once more.

Proceedings of the Royal Society of London. Series A, Containing Papers of a Mathematical and Physical Character, Vol. 123, No. 792 http://doi.org/10.1098/rspa.1929.0094 (6 April 1929)
Context: The underlying physical laws necessary for the mathematical theory of a large part of physics and the whole of chemistry are thus completely known, and the difficulty is only that the exact application of these laws leads to equations much too complicated to be soluble. It therefore becomes desirable that approximate practical methods of applying quantum mechanics should be developed, which can lead to an explanation of the main features of complex atomic systems without too much computation.

Source: A Theory of Justice (1971; 1975; 1999), Chapter I, Section 1, pg. 3-4
Context: Justice is the first virtue of social institutions, as truth is of systems of thought. A theory however elegant and economical must be rejected or revised if it is untrue; likewise laws and institutions no matter how efficient and well-arranged must be reformed or abolished if they are unjust. Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others. It does not allow that the sacrifices imposed on a few are outweighed by the larger sum of advantages enjoyed by many. Therefore in a just society the liberties of equal citizenship are taken as settled; the rights secured by justice are not subject to political bargaining or to the calculus of social interests.

Source: Striking Thoughts (2000), p. 11
Context: Be aware of doing your best to understand the ROOT in life, and realize the DIRECT and the INDIRECT are in fact a complementary WHOLE. It is to see things as they are and not to become attached to anything — to be unconscious meant to be innocent of the working of a relative (empirical) mind — where there is no abiding of thought anywhere on anything — this is being unbound. This not abiding anywhere is the root of our life.

1900s, Address at the Prize Day Exercises at Groton School (1904)
Context: You often hear people speaking as if life was like striving upward toward a mountain peak. That is not so. Life is as if you were traveling a ridge crest. You have the gulf of inefficiency on one side and the gulf of wickedness on the other, and it helps not to have avoided one gulf if you fall into the other. It shall profit us nothing if our people are decent and ineffective. It shall profit us nothing if they are efficient and wicked. In every walk of life, in business, politics; if the need comes, in war; in literature, science, art, in everything, what we need is a sufficient number of men who can work well and who will work with a high ideal. The work can be done in a thousand different ways. Our public life depends primarily not upon the men who occupy public positions for the moment, because they are but an infinitesimal fraction of the whole. Our public life depends upon men who take an active interest in that public life; who are bound to see public affairs honestly and competently managed; but who have the good sense to know what honesty and competency actually mean. And any such man, if he is both sane and high-minded, can be a greater help and strength to any one in public life than you can easily imagine without having had yourselves the experience. It is an immense strength to a public man to know a certain number of people to whom he can appeal for advice and for backing; whose character is so high that baseness would shrink ashamed before them; and who have such good sense that any decent public servant is entirely willing to lay before them every detail of his actions, asking only that they know the facts before they pass final judgment.

as quoted by James Anthony Froude, Life and Letters of Erasmus: Lectures Delivered at Oxford 1893-4 http://books.google.com/books?id=5tB4L4J9hlYC (1899)
The Praise of Folly (1511)

Source: Orlando: A Biography (1928), Ch. 2
Context: At the age of thirty, or thereabouts, this young Nobleman had not only had every experience that life has to offer, but had seen the worthlessness of them all. Love and ambition, women and poets were all equally vain. Literature was a farce. The night after reading Greene's Visit to a Nobleman in the Country, he burnt in a great conflagration fifty-seven poetical works, only retaining 'The Oak Tree', which was his boyish dream and very short. Two things alone remained to him in which he now put any trust: dogs and nature; an elk-hound and a rose bush. The world, in all its variety, life in all its complexity, had shrunk to that. Dogs and a bush were the whole of it.

Greek Exercises (1888), written two days after his sixteenth birthday.
Youth
Context: I should like to believe my people's religion, which was just what I could wish, but alas, it is impossible. I have really no religion, for my God, being a spirit shown merely by reason to exist, his properties utterly unknown, is no help to my life. I have not the parson's comfortable doctrine that every good action has its reward, and every sin is forgiven. My whole religion is this: do every duty, and expect no reward for it, either here or hereafter.

Foreword
The Fascist Offensive and the Tasks of the Communist International in the Struggle of the Working Class against Fascism
Context: With the development of the very deep economic crisis, with the general crisis of capitalism becoming sharply accentuated and the mass of working people becoming revolutionized, fascism has embarked upon a wide offensive. The ruling bourgeoisie more and more seeks salvation in fascism, with the object of taking exceptional predatory measures against the working people, preparing for an imperialist war of plunder, attacking the Soviet Union, enslaving and partitioning China, and by all these means preventing revolution. The imperialist circles are trying to shift the whole burden of the crisis onto the shoulders of the working people. That is why they need fascism. They are trying to solve the problem of markets by enslaving the weak nations, by intensifying colonial oppression and repartitioning the world anew by means of war. That is why they need fascism.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: That immense framework and planking of concepts to which the needy man clings his whole life long in order to preserve himself is nothing but a scaffolding and toy for the most audacious feats of the liberated intellect. And when it smashes this framework to pieces, throws it into confusion, and puts it back together in an ironic fashion, pairing the most alien things and separating the closest, it is demonstrating that it has no need of these makeshifts of indigence and that it will now be guided by intuitions rather than by concepts. There is no regular path which leads from these intuitions into the land of ghostly schemata, the land of abstractions. There exists no word for these intuitions; when man sees them he grows dumb, or else he speaks only in forbidden metaphors and in unheard — of combinations of concepts. He does this so that by shattering and mocking the old conceptual barriers he may at least correspond creatively to the impression of the powerful present intuition.

Tablets of Bahá'u'lláh http://reference.bahai.org/en/t/b/TB/index.html <!-- p. 22 -->
Context: It behoveth the sovereigns of the world may God assist them or the ministers of the earth to take counsel together and to adopt one of the existing languages or a new one to be taught to children in schools throughout the world, and likewise one script. Thus the whole earth will come to be regarded as one country.

1910s, The Progressives, Past and Present (1910)
Context: Fundamentally, our chief problem may be summed up as the effort to make men as nearly as they can be made, both free and equal; the freedom and equality necessarily resting on a basis of justice and brotherhood. It is not possible, with the imperfections of mankind, ever wholly to achieve such an ideal, if only for the reason that the shortcomings of men are such that complete and unrestricted individual liberty would mean the negation of even approximate equality, while a rigid and absolute equality would imply the destruction of every shred of liberty. Our business is to secure a practical working combination between the two. This combination should aim, on the one hand to secure to each man the largest measure of individual liberty that is compatible with his fellows getting from life a just share of the good things to which they are legitimately entitled; while, on the other hand, it should aim to bring about among well-behaved, hardworking people a measure of equality which shall be substantial, and which shall yet permit to the individual the personal liberty of achievement and reward without which life would not be worth living, without which all progress would stop, and civilization first stagnate and then go backwards. Such a combination cannot be completely realized. It can be realized at all only by the application of the spirit of fraternity, the spirit of brotherhood. This spirit demands that each man shall learn and apply the principle that his liberty must be used not only for his own benefit but for the interest of the community as a whole, while the community in its turn, acting as a whole, shall understand that while it must insist on its own rights as against the individual, it must also scrupulously safeguard these same rights of the individual.

1900s, Seventh Annual Message (1907)
Context: A heavy progressive tax upon a very large fortune is in no way such a tax upon thrift or industry as a like would be on a small fortune. No advantage comes either to the country as a whole or to the individuals inheriting the money by permitting the transmission in their entirety of the enormous fortunes which would be affected by such a tax; and as an incident to its function of revenue raising, such a tax would help to preserve a measurable equality of opportunity for the people of the generations growing to manhood. We have not the slightest sympathy with that socialistic idea which would try to put laziness, thriftlessness and inefficiency on a par with industry, thrift and efficiency; which would strive to break up not merely private property, but what is far more important, the home, the chief prop upon which our whole civilization stands. Such a theory, if ever adopted, would mean the ruin of the entire country — a ruin which would bear heaviest upon the weakest, upon those least able to shift for themselves. But proposals for legislation such as this herein advocated are directly opposed to this class of socialistic theories. Our aim is to recognize what Lincoln pointed out: The fact that there are some respects in which men are obviously not equal; but also to insist that there should be an equality of self-respect and of mutual respect, an equality of rights before the law, and at least an approximate equality in the conditions under which each man obtains the chance to show the stuff that is in him when compared to his fellows.

101
Golden Sayings of Epictetus

Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: Where shall I find God? In myself. That is the true Mystical Doctrine. But then I myself must be in a state for Him to come and dwell in me. This is the whole aim of the Mystical Life; and all Mystical Rules in all times and countries have been laid down for putting the soul into such a state.
That the soul herself should be heaven, that our Father which is in heaven should dwell in her, that there is something within us infinitely more estimable than often comes out, that God enlarges this "palace of our soul" by degrees so as to enable her to receive Himself, that thus he gives her liberty but that the soul must give herself up absolutely to Him for Him to do this, the incalculable benefit of this occasional but frequent intercourse with the Perfect: this is the conclusion and sum of the whole matter, put into beautiful language by the Mystics. And of this process they describe the steps, and assign periods of months and years during which the steps, they say, are commonly made by those who make them at all.

The Inferno (1917), Ch. XVII
Context: Who shall compose the Bible of human desire, the terrible and simple Bible of that which drives us from life to life, the Bible of our doings, our goings, our original fall? Who will dare to tell everything, who will have the genius to see everything?
I believe in a lofty form of poetry, in the work in which beauty will be mingled with beliefs. The more incapable of it I feel myself, the more I believe it to be possible. The sad splendour with which certain memories of mine overwhelm me, shows me that it is possible. Sometimes I myself have been sublime, I myself have been a masterpiece. Sometimes my visions have been mingled with a thrill of evidence so strong and so creative that the whole room has quivered with it like a forest, and there have been moments, in truth, when the silence cried out.
But I have stolen all this, and I have profited by it, thanks to the shamelessness of the truth revealed. At the point in space in which, by accident, I found myself, I had only to open my eyes and to stretch out my mendicant hands to accomplish more than a dream, to accomplish almost a work.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 95

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 26-27

Book II, 99,-[3]
History of the Peloponnesian War, Book II

Source: Love and Will (1969), p. 100
Context: When we "fall" in love, as the expressive verb puts it, the world shakes and changes around us, not only in the way it looks but in our whole experience of what we are doing in the world. Generally, the shaking is consciously felt in its positive aspects … Love is the answer, we sing. … our Western culture seems to be engaged in a romantic — albeit desperate — conspiracy to enforce the illusion that that is all there is to eros.

1910s, California's Policies Proclaimed (Feb. 21, 1911)
Context: When a judge decides a constitutional question, when he decides what the people as a whole can or cannot do, the people should have the right to recall that decision if they think it wrong. We should hold the judiciary in all respect; but it is both absurd and degrading to make a fetish of a judge or of anyone else.

Source: The Dream of a Ridiculous Man (1877), IV
Context: They had no temples, but they had a real living and uninterrupted sense of oneness with the whole of the universe; they had no creed, but they had a certain knowledge that when their earthly joy had reached the limits of earthly nature, then there would come for them, for the living and for the dead, a still greater fullness of contact with the whole of the universe. They looked forward to that moment with joy, but without haste, not pining for it, but seeming to have a foretaste of it in their hearts, of which they talked to one another.

This statement probably derives from a famous one of Jiddu Krishnamurti: "Truth is a pathless land."
Tao of Jeet Kune Do (1975)
Context: Truth has no path. Truth is living and, therefore, changing. Awareness is without choice, without demand, without anxiety; in that state of mind, there is perception. To know oneself is to study oneself in action with another person. Awareness has no frontier; it is giving of your whole being, without exclusion.

Source: The Courage to Create (1975), Ch. 7 : Passion for Form, p. 131
Context: The human imagination leaps to form the whole, to complete the scene in order to make sense of it. The instantaneous way this is done shows how we are driven to construct the remainder of the scene. To fill the gaps is essential if the scene is to have meaning. That we may do this in misleading ways — at times in neurotic or paranoid ways — does not gainsay the central point. Our passion for form expresses our yearning to make the world adequate to our needs and desires, and, more important, to experience ourselves as having significance.

1900s, Address at the Prize Day Exercises at Groton School (1904)
Context: Now, there are in our civic and social life very much worse creatures than snobs, but none more contemptible. [... ] If you have any stuff in you at all, and try to amount to anything in after life, you will not remain snobs even if you start as such. It will be taken out of you very soon and very roughly if you go into any real work. Go into politics, go to your district convention, and try to carry it on the snob basis and see how far you will get. The thing that will strike you in just about a week is that there are a whole lot of able people sliding around this planet. The fact that the individual opposed to you does not wear a cravat, and does wear a saw-edge collar, does not imply that you are going to carry the convention against him!

1910s, The Progressives, Past and Present (1910)
Context: We must set the end in view as the goal; and then, instead of making a fetish of some particular kind of means, we should adopt whatever honorable means will best accomplish the end. In so far as unrestricted individual liberty brings the best results, we should encourage it. But when a point is reached where this complete lack of restriction on individual liberty fails to achieve the best results, then, on behalf of the whole people, we should exercise the collective power of the people, through the State Legislatures in matters of purely local concern, and through the National Legislature when the purpose is so big that only National action can achieve it.

1900s, The Strenuous Life: Essays and Addresses (1900), The Strenuous Life
Context: We must see that there is civic honesty, civic cleanliness, civic good sense in our home administration of city, State, and nation. We must strive for honesty in office, for honesty toward the creditors of the nation and of the individual; for the widest freedom of individual initiative where possible, and for the wisest control of individual initiative where it is hostile to the welfare of the many. But because we set our own household in order we are not thereby excused from playing our part in the great affairs of the world. A man's first duty is to his own home, but he is not thereby excused from doing his duty to the State; for if he fails in this second duty it is under the penalty of ceasing to be a freeman. In the same way, while a nation's first duty is within its own borders, it is not thereby absolved from facing its duties in the world as a whole; and if it refuses to do so, it merely forfeits its right to struggle for a place among the peoples that shape the destiny of mankind.

Come, Come, Yet Again Come
Context: My whole teaching consists of two words, meditation and love. Meditate so that you can feel immense silence, and love so that your life can become a song, a dance, a celebration. You will have to move between the two, and if you can move easily, if you can move without any effort, you have learned the greatest thing in life.

Source: Gleanings from the Writings of Bahá'u'lláh, p. 250

quoted in Arun Shourie - The World of Fatwas Or The Sharia in Action (2012, Harper Collins)

Source: Autobiography of a Spiritually Incorrect Mystic (2000), p. 13

In Is the Qur'an God's Word? https://www.youtube.com/watch?v=9RuQMD4yYWg

Refuge Recovery (2014)