
"The Application of Thought to Textual Criticism", a lecture delivered on August 4, 1921
"The Application of Thought to Textual Criticism", a lecture delivered on August 4, 1921
All You Can Eat: Greed, Lust and the New Capitalism (2001)
Speech at 2016 Republican National Convention http://time.com/4412175/republican-convention-melania-trump-michelle-obama/ (July 18, 2016)
"Alice Shrugged," http://www.bigheadpress.com/lneilsmith/?p=51 18 December 2008.
#18991, Part 190
Twenty Seven Thousand Aspiration Plants Part 1-270 (1983)
Standing by Words: Essays (2011), Poetry and Marriage: The Use of Old Forms (1982)
Section 93
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: People whose lives are barren and insecure seem to show a greater willingness to obey than people who are self-sufficient and self-confident. To the frustrated, freedom from responsibility is more attractive than freedom from restraint. They are eager to barter their independence for relief of the burdens of willing, deciding and being responsible for inevitable failure. They willingly abdicate the directing of their lives to those who want to plan, command and shoulder all responsibility.
Source: Infinite in All Directions (1988), Ch. 1 : In Praise of Diversity
Context: There is no easy solution to the conflict between fundamentalist Christian dogma and the facts of biological evolution. I am not saying that the conflict could have been altogether avoided. I am saying only that the conflict was made more bitter and more damaging, both to religion and to science, by the dogmatic and self-righteousness of scientists. What was needed was a little more human charity, a little more willingness to listen rather than to lay down the law, a little more humility. Scientists stand in need of these Christian virtues just as much as preachers do.
Journal entry (21 July 1944); later published in The Wartime Journals (1970)
Context: The intense artillery fire has stripped the trees of leaves and branches so that the outline of the coral ridge itself can be seen silhouetted against the sky. Since I have been on Owi Island, at irregular intervals through the night and day, the sound of our artillery bombarding this Japanese stronghold has floated in across the water. This afternoon, I stood on the cliff outside our quarters (not daring to sit on the ground because of the danger of typhus) and watched the shells bursting on the ridge. For weeks that handful of Japanese soldiers, variously estimated at between 250 and 700 men, has been holding out against overwhelming odds and the heaviest bombardment our well-supplied guns can give them.
If positions were reversed and our troops held out so courageously and well, their defense would be recorded as one of the most glorious examples of tenacity, bravery, and sacrifice in the history of our nation. But, sitting in the security and relative luxury of our quarters, I listen to American Army officers refer to these Japanese soldiers as "yellow sons of bitches." Their desire is to exterminate the Jap ruthlessly, even cruelly. I have not heard a word of respect or compassion spoken of our enemy since I came here.
It is not the willingness to kill on the part of our soldiers which most concerns me. That is an inherent part of war. It is our lack of respect for even the admirable characteristics of our enemy — for courage, for suffering, for death, for his willingness to die for his beliefs, for his companies and squadrons which go forth, one after another, to annihilation against our superior training and equipment. What is courage for us is fanaticism for him. We hold his examples of atrocity screamingly to the heavens while we cover up our own and condone them as just retribution for his acts.
Lecture X, "Conversion, concluded"
1900s, The Varieties of Religious Experience (1902)
Context: The characteristics of the affective experience which, to avoid ambiguity, should, I think, be called the state of assurance rather than the faith-state, can be easily enumerated, though it is probably difficult to realize their intensity, unless one has been through the experience one's self.
The central one is the loss of all the worry, the sense that all is ultimately well with one, the peace, the harmony, the willingness to be, even though the outer conditions should remain the same. The certainty of God's 'grace,' of 'justification,' 'salvation,' is an objective belief that usually accompanies the change in Christians; but this may be entirely lacking and yet the affective peace remain the same — you will recollect the case of the Oxford graduate: and many might be given where the assurance of personal salvation was only a later result. A passion of willingness, of acquiescence, of admiration, is the glowing centre of this state of mind.
The second feature is the sense of perceiving truths not known before. The mysteries of life become lucid, as Professor Leuba says; and often, nay usually, the solution is more or less unutterable in words. But these more intellectual phenomena may be postponed until we treat of mysticism.
A third peculiarity of the assurance state is the objective change which the world often appears to undergo. 'An appearance of newness beautifies every object,' the precise opposite of that other sort of newness, that dreadful unreality and strangeness in the appearance of the world, which is experienced by melancholy patients, and of which you may recall my relating some examples. This sense of clean and beautiful newness within and without one is one of the commonest entries in conversion records.
"Niagara Movement Speech" (1905) http://teachingamericanhistory.org/library/document/niagara-movement-speech/ <!--originally a portion of this was cited here to an Address to the Nation speech at Harpers Ferry, Virginia (16 August 1906); published in the New York Times on (20 August 1906) — but that does not correspond with the info at the link. -->
Context: The school system in the country districts of the South is a disgrace and in few towns and cities are Negro schools what they ought to be. We want the national government to step in and wipe out illiteracy in the South. Either the United States will destroy ignorance or ignorance will destroy the United States.
And when we call for education we mean real education. We believe in work. We ourselves are workers, but work is not necessarily education. Education is the development of power and ideal. We want our children trained as intelligent human beings should be, and we will fight for all time against any proposal to educate black boys and girls simply as servants and underlings, or simply for the use of other people. They have a right to know, to think, to aspire.
These are some of the chief things which we want. How shall we get them? By voting where we may vote, by persistent, unceasing agitation; by hammering at the truth, by sacrifice and work.
We do not believe in violence, neither in the despised violence of the raid nor the lauded violence of the soldier, nor the barbarous violence of the mob, but we do believe in John Brown, in that incarnate spirit of justice, that hatred of a lie, that willingness to sacrifice money, reputation, and life itself on the altar of right. And here on the scene of John Brown’s martyrdom we reconsecrate ourselves, our honor, our property to the final emancipation of the race which John Brown died to make free.
Our enemies, triumphant for the present, are fighting the stars in their courses. Justice and humanity must prevail.
Some Reflections on Peace in Our Time (1950)
Context: In the final analysis, the acid test of a genuine will to peace is the willingness of disputing parties to expose their differences to the peaceful processes of the United Nations and to the bar of international public opinion which the United Nations reflects. It is only in this way that truth, reason, and justice may come to prevail over the shrill and blatant voice of propaganda; that a wholesome international morality can be cultivated.
Citizenship Papers (2003), The Failure of War
Context: We are disposed, somewhat by culture and somewhat by nature, to solve our problems by violence, and even to enjoy doing so. And yet by now all of us must at least have suspected that our right to live, to be free, and to be at peace is not guaranteed by any act of violence. It can be guaranteed only by our willingness that all other persons should live, be free, and be at peace — and by our willingness to use or give our own lives to make that possible.
“We’re not just dealing in willingness. Humanity has to qualify to survive.”
From 1980s onwards, Norie Huddle interview (1981)
Context: We’re not just dealing in willingness. Humanity has to qualify to survive. You have to have some confidence. We’re all born naked, with no external equipment and no experience. Therefore we’re terribly ignorant. We’re hungry and thirsy, driven to find food by trial and error. So we’re designed to live by trial and error. Don’t worry about making mistakes. Study your mistakes; admit them, study them, and be terribly excited about them too. If this isn’t true, what is true?
1963, UN speech
Context: But peace does not rest in charters and covenants alone. It lies in the hearts and minds of all people. And if it is cast out there, then no act, no pact, no treaty, no organization can hope to preserve it without the support and the wholehearted commitment of all people. So let us not rest all our hopes on parchment and on paper; let us strive to build peace, a desire for peace, a willingness to work for peace, in the hearts and minds of all our people. I believe that we can. I believe the problems of human destiny are not beyond the reach of human beings.
1960s, Letter from a Birmingham Jail (1963)
Context: In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.
Citizenship Papers (2003), A Citizen's Response
Context: To imply by the word "terrorism" that this sort of terror is the work exclusively of "terrorists" is misleading. The "legitimate" warfare of technologically advanced nations likewise is premeditated, politically motivated violence perpetrated against innocents. The distinction between the intention to perpetrate violence against innocents, as in "terrorism," and the willingness to do so, as in "war," is not a source of comfort.
Also quoted in The Heart of Goodness : A Radiant Path to a Richer, Fuller Life (1999) by Jo Ann Larsen
Living Under Tension (1941)
Context: No horse gets anywhere until he is harnessed. No stream or gas drives anything until it is confined. No Niagara is ever turned into light and power until it is tunneled. No life ever grows great until it is focused, dedicated, disciplined. One of the widest gaps in human experience is the gap between what we say we want to be and our willingness to discipline ourselves to get there.
Source: 2000s, Why the Jews?: The Reason for Antisemitism (2003), pp. 194–195
Context: It is small surprise that among tyrannical regimes and their defenders, America and Israel are so often identified as the same enemy. This is not merely a consequence of America's standing along behind Israel; the United States has aided various Arab countries very generously, and it has on some critical occasions backed Arab regimes, such as Nasser's Egypt in 1956 and Saudi Arabia in 1981, against Israel. The hostility is aroused largely because America and Israel represent democracy, equal rights for women, a higher quality of life, and a willingness to confront despotism. That is why the two non-Muslim countries that have suffered the heaviest lossest from Islamic suicide murderers are Israel and the United States.
Cooperation, Terrorism, UK & USA, President Trump, Resolving Conflict, Defense, Crimea, The Media, Nuclear Weapons Policy: 15th Plenary Session (18 October 2018)
'Foreword' (June 1977), Patrick Hutber (ed.), What's Wrong with Britain? (Sphere, 1978), p. 7
Later life
Source: Broca's Brain (1979), Chapter 5, “Night Walkers and Mystery Mongers: Sense and Nonsense at the End of Science” (pp. 68-69)
Source: The Dragons of Eden (1977), Chapter 7, “Lovers and Madmen” (p. 193)
Source: The Reappearance of the Christ (1948), Chapter VII
Twitter post, https://twitter.com/Ocasio2018/status/1076907387833978882 (23 December 2018)
Twitter Quotes (2018)
The Struggles Against Climate Change and Racism Are Inseparable, https://truthout.org/articles/naomi-klein-the-struggles-against-climate-change-and-racism-are-inseparable/ Truthout(15 September 2019)
1961, Berlin Crisis speech
Yitzhak Y. Melamed, Spinoza's Metaphysics and His Relationship to Hegel and the German Idealists, an interview by Richard Marshall (3:AM Magazine, 30 December 2017) https://www.3ammagazine.com/3am/spinozas-metaphysics-relationship-hegel-german-idealists/
M - R
Source: The Functions of the Executive (1938), p. 82; Highlighted section cited among others in: Dennis K. Mumby (2012), Organizational Communication: A Critical Approach. p. 8
About, The White House, White House Press Secretary
Appendix (p. 218)
What's the Worst That Could Happen?: A Rational Response to the Climate Change Debate (2009)
Source: The Aquarian Conspiracy (1980), Chapter Twelve, Human Connections: Relationships Changing, p. 387
"Inferior Workers" sub-section, p. 12
"The problem of the Negro," 1965
The Unsettling of America (1977), Chapter Seven : The Body and the Earth
https://www.nytimes.com/2007/03/20/business/20backus.html
Testimony Before the Committee on Banking, Housing, and Urban Affairs, U.S. Senate February 26, 1997 https://www.federalreserve.gov/boarddocs/hh/1997/february/testimony.htm
1990s
Source: 1961, Speech to Special Joint Session of Congress
“Your gaze betrays the willingness in your heart.”
Source: SHADES OF VANITY: Shades and Shadows of Eroticism