Quotes about wording

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An Outline of Philosophy Ch.15 The Nature of our Knowledge of Physics (1927)
1920s

Mal sabendo ainda soletrar, já lia, sem perceber que estava lendo. Identificar na escrita do jornal uma palavra que eu conhecesse era como encontrar um marco na estrada a dizer-me que ia bem, que seguia na boa direcção. E foi assim, desta maneira algo invulgar, Diário após Diário, mês após mês, fazendo de conta que não ouvia as piadas dos adultos da casa, que se divertiam por estar eu a olhar para o jornal como se fosse um muro, que a minha hora de os deixar sem fala chegou, quando, um dia, de um fôlego, li em voz alta, sem titubear, nervoso mas triunfante, umas quantas linhas seguidas.
Source: Small Memories (2006), pp. 87–88

Source: A Memory of Solferino (1862), p. 97

A Personal Matter (1964)

This Is Your Time : Make Every Moment Count (2000) by Michael Whitaker Smith and Gary Lee Thomas, p. 93.
Disputed, Preach the gospel, and if necessary, use words.

Source: Commentary on the Song of Songs, As translated by Richard A. Norris, Jr. (2012), p. 3

2009, A New Beginning (June 2009)

Book III, Ch. 10, sec. 31
An Essay Concerning Human Understanding (1689)

Interview: Seven Magazine in the London Telegraph (6 January 2008)

The Art of Persuasion

Mark 8:35-37
Bible References

Attributed

Epistle to the Son of the Wolf

Source: Against the Heavenly Prophets in the Matter of Images and Sacraments (1525), pp. 84-85

Source: The Authorised Daily Prayer Book (4th ed 2006), pp.386-7

Source: Crossways (1889), The Song Of The Happy Shepherd, l. 10.

326
Stray Birds (1916)

Facebook Nation: Total Information Awareness (2nd Edition), 2014

Source: The Freedom of a Christian (1520), pp. 78-79

Cambridge University Press, 1996, pp. 173-174
Human, All Too Human (1878)

Luthers Works, 40 p. 146 as quoted in Against the Idols: The Reformation of Worship from Erasmus to Calvin https://books.google.com/books?id=95sDFZbl4S4C&pg=PA55&source=gbs_toc_r&cad=3#v=onepage&q=Calvin&f=falseby Carlos M. N. Eire, p. 72

Qui de sentement ne fait,
Son dit et son chant contrefait.
"Remede de Fortune", line 407; translation from Josiah Fisk and Jeff Nichols (eds.) Composers on Music (Boston, Northeastern University Press, 1997) p. 5.

Interview on The David Frost Show (14 June 1969) http://web.archive.org/web/20010719003543/http://homepage.ntlworld.com/carousel/pob07.html

1980s, Second term of office (1985–1989), Farewell Address (1989)

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), pp. 88-92

Ch. VII, Social Problems in the Forest, p. 130 https://archive.org/stream/ontheedgeofthepr007259mbp#page/n163/mode/2up (1924 translation by Ch. Th. Campion); Schweitzer later repudiated such statements, saying "The time for speaking of older and younger brothers has passed.", as quoted in [Forrow, Lachlan, Foreword, Russell, C.E.B., African Notebook, Syracuse University Press, Albert Schweitzer library, 2002, 978-0-8156-0743-4, http://books.google.com/books?id=qa-TVXEkY3sC&pg=PR13, 23 June 2017, xiii]
Variant:
The African is my brother — but he is my younger brother by several centuries.
As quoted in The Observer (23 October 1955)
On the Edge of the Primeval Forest (1922)

Emile, or On Education (1762), Book II

Francis of Assisi, Rule of 1221, Rule 11 http://www.sacred-texts.com/chr/wosf/wosf06.htm/ - That the Brothers ought not to speak or detract, but ought to love one another.
Disputed, Preach the gospel, and if necessary, use words.

Remarks by the President at a Campaign Event – Melbourne, Florida https://www.whitehouse.gov/the-press-office/2012/09/09/remarks-president-campaign-event-melbourne-florida (9 September 2012)
2012

Sidereus Nuncius (Venice, 1609), Letter to Benedetto Castelli http://www.heritage-history.com/www/heritage.php?Dirbooks&MenuItemdisplay&authorgibson&bookscientists&storyletter (1613)

Nobel lecture (1978)

Interview http://www.breakupgirl.net/guest/9907.html, Breakup Girl (1999-07-15)

2016, Memorial Service for Fallen Dallas Police Officers (July 2016)

31 August 1862
Diaries

1790s, The Age of Reason, Part I (1794)

Radio show assertions, reported in "Rush Limbaugh: Here’s way to stop 100% of lies in society" at American Grand Jury (19 January 2011) http://americangrandjury.org/rush-limbaugh-heres-way-to-stop-100-of-lies-in-society

Ibid., p. 110
The Book of Disquiet
Original: A superioridade do sonhador consiste em que sonhar é muito mais prático que viver, e em que o sonhador extrai da vida um prazer muito mais vasto e muito mais variado do que o homem de acção. Em melhores e mais directas palavras, o sonhador é que é o homem de acção.

Beware of Pity (1939)

Verwoerd in 1963, as quoted and translated by J. J. Venter in H.F. Verwoerd: Foundational aspects of his thought, Koers 64(4) 1999: 415–442

Anarchy (1891) http://www.marxists.org/archive/malatesta/1891/xx/anarchy.htm
Context: Anarchy is a word that comes from the Greek, and signifies, strictly speaking, "without government": the state of a people without any constituted authority.
Before such an organization had begun to be considered possible and desirable by a whole class of thinkers, so as to be taken as the aim of a movement (which has now become one of the most important factors in modern social warfare), the word “anarchy” was used universally in the sense of disorder and confusion, and it is still adopted in that sense by the ignorant and by adversaries interested in distorting the truth.

Against Celsus, Bk. 6, ch. 79; vol. 2, p. 422.
Against Celsus
Context: There was no need that there should everywhere exist many bodies, and many spirits like Jesus, in order that the whole world of men might be enlightened by the Word of God. For the one Word was enough, having arisen as the "Sun of righteousness (Malachi chpt. 3)," to send forth from Judea His coming rays into the soul of all who were willing to receive Him. But if any one desires to see many bodies filled with a divine Spirit, similar to the one Christ, ministering to the salvation of men everywhere, let him take note of those who teach the gospel of Jesus in all lands in soundness of doctrine and uprightness of life, and who are themselves termed "christs" by the Holy Scriptures, in the passage, "Touch not mine anointed, and do not my prophets any harm." For as we have heard that Antichrist cometh, and yet have learned that there are many antichrists in the world, in the same way, knowing that Christ has come, we see that, owing to Him, there are many christs in the world, who, like Him, have loved righteousness and hated iniquity, and therefore God, the God of Christ, anointed them also with the "oil of gladness." But inasmuch as He loved righteousness and hated iniquity above those who were His partners, He also obtained the first-fruits of His anointing, and, if we must so term it, the entire unction of the oil of gladness; while they who were His partners shared also in His unction, in proportion to their individual capacity.

As quoted in The Linguistic Relativity Principle and Humboldtian Ethnolinguistics : A History And Appraisal (1963) by Robert Lee Miller, and The Linguistic Turn in Hermeneutic Philosophy (2002) by Cristina Lafont
Context: The interdependence of word and idea shows clearly that languages are not actually means of representing a truth already known, but rather of discovering the previously unknown. Their diversity is not one of sounds and signs, but a diversity of world perspectives [Weltansichten]. … The sum of the knowable, as the field to be tilled by the human mind, lies among all languages, independent of them, in the middle. Man cannot approach this purely objective realm other than through his cognitive and sensory powers, that is, in a subjective manner.

"A Changed Person", p. 96
Awareness (1992)
Context: It's only when you become love — in other words, when you have dropped your illusions and attachments — that you will "know." As you identify less and less with the "me," you will be more at ease with everybody and with everything. Do you know why? Because you are no longer afraid of being hurt or not liked. You no longer desire to impress anyone. Can you imagine the relief when you don't have to impress anybody anymore? Oh, what a relief. Happiness at last! You no longer feel the need or the compulsion to explain things anymore. It's all right. What is there to be explained? And you don't feel the need or compulsion to apologize anymore. I'd much rather hear you say, "I've come awake," than hear you say, "I'm sorry." I'd much rather hear you say to me, "I've come awake since we last met; what I did to you won't happen again," than to hear you say, "I'm so sorry for what I did to you."

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.

1990s, He Was A Crook (1994)
Context: These are harsh words for a man only recently canonized by President Clinton and my old friend George McGovern — but I have written worse things about Nixon, many times, and the record will show that I kicked him repeatedly long before he went down. I beat him like a mad dog with mange every time I got a chance, and I am proud of it. He was scum.

Worte sind Taten.
Source: Culture and Value (1980), p. 50e

Source: Oedipus at Colonus, Line 1616–18

Music without lyrics travels more easily and may be biologically conceived and received".
1979

2016, Memorial Service for Fallen Dallas Police Officers (July 2016)
Context: I've seen how a spirit of unity, born of tragedy, can gradually dissipate, overtaken by the return to business as usual, by inertia and old habits and expediency. I see how easily we slip back into our old notions, because they’re comfortable, we’re used to them. I’ve seen how inadequate words can be in bringing about lasting change. I’ve seen how inadequate my own words have been. And so I’m reminded of a passage in *John’s Gospel [First John]: Let us love not with words or speech, but with actions and in truth. If we’re to sustain the unity we need to get through these difficult times, if we are to honor these five outstanding officers who we’ve lost, then we will need to act on the truths that we know. And that’s not easy. It makes us uncomfortable. But we’re going to have to be honest with each other and ourselves.

37
Sovereign Maxims

64
Golden Sayings of Epictetus

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.

Light (1919), Ch. XXII - Light
Context: There are official proclamations, full of the notion of liberty and rights, which would be beautiful if they said truly what they say. But they who compose them do not attach their full meaning to the words. What they recite they are not capable of wanting, nor even of understanding. The one indisputable sign of progress in ideas to-day is that there are things which they dare no longer leave publicly unsaid, and that's all. There are not all the political parties that there seem to be. They swarm, certainly, as numerous as the cases of short sight; but there are only two — the democrats and the conservatives. Every political deed ends fatally either in one or the other, and all their leaders have always a tendency to act in the direction of reaction.

81
Golden Sayings of Epictetus

1790s, Discourse to the Theophilanthropists (1798)
Context: The universe is the bible of a true Theophilanthropist. It is there that he reads of God. It is there that the proofs of his existence are to be sought and to be found. As to written or printed books, by whatever name they are called, they are the works of man's hands, and carry no evidence in themselves that God is the author of any of them. It must be in something that man could not make, that we must seek evidence for our belief, and that something is the universe; the true bible; the inimitable word, of God.

"Hallelujah"
Various Positions (1984)
Context: You say I took the name in vain
I don't even know the name
But if I did, well really, what's it to you?
There's a blaze of light in every word
It doesn't matter which you heard
The holy or the broken Hallelujah

Gitanjali http://www.spiritualbee.com/gitanjali-poems-of-tagore/ (1912)
Context: Where the mind is without fear and the head is held high
Where knowledge is free
Where the world has not been broken up into fragments
By narrow domestic walls
Where words come out from the depth of truth
Where tireless striving stretches its arms towards perfection
Where the clear stream of reason has not lost its way
Into the dreary desert sand of dead habit
Where the mind is led forward by thee
Into ever-widening thought and action
Into that heaven of freedom, my Father, let my country awake.

1910s, The New Nationalism (1910)
Context: If I could ask but one thing of my fellow countrymen, my request would be that, whenever they go in for reform, they remember the two sides, and that they always exact justice from one side as much as from the other. I have small use for the public servant who can always see and denounce the corruption of the capitalist, but who cannot persuade himself, especially before election, to say a word about lawless mob-violence. And I have equally small use for the man, be he a judge on the bench or editor of a great paper, or wealthy and influential private citizen, who can see clearly enough and denounce the lawlessness of mob-violence, but whose eyes are closed so that he is blind when the question is one of corruption of business on a gigantic scale. Also, remember what I said about excess in reformer and reactionary alike. If the reactionary man, who thinks of nothing but the rights of property, could have his way, he would bring about a revolution; and one of my chief fears in connection with progress comes because I do not want to see our people, for lack of proper leadership, compelled to follow men whose intentions are excellent, but whose eyes are a little too wild to make it really safe to trust them.

On the Sermon on the Mount, as translated by William Findlay (1888), Book I, Ch. 1 http://www.newadvent.org/fathers/16011.htm
Context: If any one will piously and soberly consider the sermon which our Lord Jesus spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. … He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock.

Sermons

Introduction
One Minute Wisdom (1989)
Context: This is what Wisdom means: To be changed without the slightest effort on your part, to be transformed, believe it or not, merely by waking to the reality that is not words, that lies beyond the reach of words. If you are fortunate enough to be Awakened thus, you will know why the finest language is the one that is not spoken, the finest action is the one that is not done and the finest change is the one that is not willed.

"Labels", p. 73
Awareness (1992)
Context: The important thing is not to know who "I" is or what "I" is. You'll never succeed. There are no words for it. The important thing is to drop the labels.

Ash-Wednesday (1930)
Context: Lady of silences
Calm and distressed
Torn and most whole
Rose of memory
Rose of forgetfulness
Exhausted and life-giving
Worried reposeful
The single Rose
Is now the Garden
Where all loves end
Terminate torment
Of love unsatisfied
The greater torment
Of love satisfied
End of the endless
Journey to no end
Conclusion of all that
Is inconclusible
Speech without word and
Word of no speech
Grace to the Mother
For the Garden
Where all love ends.

Black Elk Speaks (1961)
Context: They told me I had been sick twelve days, lying like dead all the while, and that Whirlwind Chaser, who was Standing Bear's uncle and a medicine man, had brought me back to life. I knew it was the Grandfathers in the Flaming Rainbow Tepee who had cured me; but I felt afraid to say so. My father gave Whirlwind Chaser the best horse he had for making me well, and many people came to look at me, and there was much talk about the great power of Whirlwind Chaser who had made me well all at once when I was almost the same as dead.
Everybody was glad that I was living; but as I lay there thinking about the wonderful place where I had been and all that I had seen, I was very sad; for it seemed to me that everybody ought to know about it, but I was afraid to tell, because I knew that nobody would believe me, little as I was, for I was only nine years old. Also, as I lay there thinking of my vision, I could see it all again and feel the meaning with a part of me like a strange power glowing in my body; but when the part of me that talks would try to make words for the meaning, it would be like fog and get away from me.
I am sure now that I was then too young to understand it all, and that I only felt it. It was the pictures I remembered and the words that went with them; for nothing I have ever seen with my eyes was so clear and bright as what my vision showed me; and no words that I have ever heard with my ears were like the words I heard. I did not have to remember these things; they have remembered themselves all these years. It was as I grew older that the meanings came clearer and clearer out of the pictures and the words; and even now I know that more was shown to me than I can tell.

Source: What is Property? (1840), Ch. V: "Psychological Explanation of the Idea of Justice and Injustice, and the Determination of the Principle of Government and of Right," Part 2: Characteristics of Communism and of Property
Context: Communism is inequality, but not as property is. Property is the exploitation of the weak by the strong. Communism is the exploitation of the strong by the weak. In property, inequality of conditions is the result of force, under whatever name it be disguised: physical and mental force; force of events, chance, fortune; force of accumulated property, &c. In communism, inequality springs from placing mediocrity on a level with excellence. This damaging equation is repellent to the conscience, and causes merit to complain; for, although it may be the duty of the strong to aid the weak, they prefer to do it out of generosity, — they never will endure a comparison. Give them equal opportunities of labor, and equal wages, but never allow their jealousy to be awakened by mutual suspicion of unfaithfulness in the performance of the common task.
Communism is oppression and slavery. Man is very willing to obey the law of duty, serve his country, and oblige his friends; but he wishes to labor when he pleases, where he pleases, and as much as he pleases. He wishes to dispose of his own time, to be governed only by necessity, to choose his friendships, his recreation, and his discipline; to act from judgment, not by command; to sacrifice himself through selfishness, not through servile obligation. Communism is essentially opposed to the free exercise of our faculties, to our noblest desires, to our deepest feelings. Any plan which could be devised for reconciling it with the demands of the individual reason and will would end only in changing the thing while preserving the name. Now, if we are honest truth-seekers, we shall avoid disputes about words.
Thus, communism violates the sovereignty of the conscience, and equality: the first, by restricting spontaneity of mind and heart, and freedom of thought and action; the second, by placing labor and laziness, skill and stupidity, and even vice and virtue on an equality in point of comfort. For the rest, if property is impossible on account of the desire to accumulate, communism would soon become so through the desire to shirk.

Source: Less Than Nothing (2012), Chapter One (The Drink Before), Vacillating The Semblances
Context: The implicit lesson of Plato is not that everything is appearance, that it is not possible to draw a clear line of separation between appearance and reality (that would have meant the victory of Sophism), but that essence is "appearance as appearance,"that essence appears in contrast to appearance within appearance; that the distinction between appearance and essence has to be inscribed into appearance itself. Insofar as the gap between essence and appearance is inherent to appearance, in other words, infsofar as essence is nothing but appearance reflected into itself, appearance is appearance against the background of nothing - everything appears ultimately out of nothing.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: The liar is a person who uses the valid designations, the words, in order to make something which is unreal appear to be real. He says, for example, "I am rich," when the proper designation for his condition would be "poor." He misuses fixed conventions by means of arbitrary substitutions or even reversals of names. If he does this in a selfish and moreover harmful manner, society will cease to trust him and will thereby exclude him. What men avoid by excluding the liar is not so much being defrauded as it is being harmed by means of fraud. Thus, even at this stage, what they hate is basically not deception itself, but rather the unpleasant, hated consequences of certain sorts of deception. It is in a similarly restricted sense that man now wants nothing but truth: he desires the pleasant, life-preserving consequences of truth. He is indifferent toward pure knowledge which has no consequences; toward those truths which are possibly harmful and destructive he is even hostilely inclined.

Source: The Life of St. Teresa of Jesus (c.1565), Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 1 & 2
Context: It will be as well, I think, to explain these locutions of God, and to describe what the soul feels when it receives them, in order that you, my father, may understand the matter; for ever since that time of which I am speaking, when our Lord granted me that grace, it has been an ordinary occurrence until now, as will appear by what I have yet to say.
The words are very distinctly formed; but by the bodily ear they are not heard. They are, however, much more clearly understood than they would be if they were heard by the ear. It is impossible not to understand them, whatever resistance we may offer. When we wish not to hear anything in this world, we can stop our ears, or give attention to something else: so that, even if we do hear, at least we can refuse to understand. In this locution of God addressed to the soul there is no escape, for in spite of ourselves we must listen; and the understanding must apply itself so thoroughly to the comprehension of that which God wills we should hear, that it is nothing to the purpose whether we will it or not; for it is His will, Who can do all things.

Dune Genesis (1980)
Context: Don't give over all of your critical faculties to people in power, no matter how admirable those people may appear to be. Beneath the hero's facade you will find a human being who makes human mistakes. Enormous problems arise when human mistakes are made on the grand scale available to a superhero. And sometimes you run into another problem.
It is demonstrable that power structures tend to attract people who want power for the sake of power and that a significant proportion of such people are imbalanced — in a word, insane. … Heroes are painful, superheroes are a catastrophe. The mistakes of superheroes involve too many of us in disaster.
It is the systems themselves that I see as dangerous.

"Science Fiction and a World in Crisis" in Science Fiction: Today and Tomorrow (1974) edited by Reginald Bretnor
General sources
Context: The current utopian ideal being touted by people as politically diverse (on the surface, but not underneath) as President Richard M. Nixon and Senator Edward M. Kennedy goes as follows — no deeds of passion allowed, no geniuses, no criminals, no imaginative creators of the new. Satisfaction may be gained only in carefully limited social interactions, in living off the great works of the past. There must be limits to any excitement. Drug yourself into a placid "norm." Moderation is the key word…

"The Gift of the Magi"
The Four Million (1906)
Context: The magi, as you know, were wise men — wonderfully wise men — who brought gifts to the Babe in the manger. They invented the art of giving Christmas presents. Being wise, their gifts were no doubt wise ones, possibly bearing the privilege of exchange in case of duplication. And here I have lamely related to you the uneventful chronicle of two foolish children in a flat who most unwisely sacrificed for each other the greatest treasures of their house. But in a last word to the wise of these days let it be said that of all who give gifts these two were the wisest. Of all who give and receive gifts, such as they are wisest. Everywhere they are wisest. They are the magi.

Nobel lecture (1978)
Context: The storyteller and poet of our time, as in any other time, must be an entertainer of the spirit in the full sense of the word, not just a preacher of social or political ideals. There is no paradise for bored readers and no excuse for tedious literature that does not intrigue the reader, uplift him, give him the joy and the escape that true art always grants. Nevertheless, it is also true that the serious writer of our time must be deeply concerned about the problems of his generation. He cannot but see that the power of religion, especially belief in revelation, is weaker today than it was in any other epoch in human history. More and more children grow up without faith in God, without belief in reward and punishment, in the immortality of the soul and even in the validity of ethics. The genuine writer cannot ignore the fact that the family is losing its spiritual foundation.

"What We Must Do"
1920s, Why I Am Not a Christian (1927)
Context: The whole conception of God is a conception derived from the ancient Oriental despotisms. It is a conception quite unworthy of free men. When you hear people in church debasing themselves and saying that they are miserable sinners, and all the rest of it, it seems contemptible and not worthy of self-respecting human beings. We ought to stand up and look the world frankly in the face. We ought to make the best we can of the world, and if it is not so good as we wish, after all it will still be better than what these others have made of it in all these ages. A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past, or a fettering of the free intelligence by the words uttered long ago by ignorant men.

Remarks by the President to the UN General Assembly https://www.whitehouse.gov/the-press-office/2012/09/25/remarks-president-un-general-assembly (25 September 2012), quoted in "President Obama Condemns Both ‘Disgusting’ Anti-Islam Video And ‘Mindless’ Violence Before The U.N." http://www.mediaite.com/tv/president-obama-condemns-both-disgusting-anti-islam-video-and-mindless-violence-before-the-u-n/ by Andrew Kirell, mediaite.com.
2012
Context: In every culture, those who love freedom for themselves must ask themselves how much they're willing to tolerate freedom for others. That is what we saw play out in the last two weeks, as a crude and disgusting video sparked outrage throughout the Muslim world. Now, I have made it clear that the United States government had nothing to do with this video, and I believe its message must be rejected by all who respect our common humanity. It is an insult not only to Muslims, but to America as well. [... ] I know there are some who ask why we don't just ban such a video. And the answer is enshrined in our laws: Our Constitution protects the right to practice free speech. Here in the United States, countless publications provoke offense. Like me, the majority of Americans are Christian, and yet we do not ban blasphemy against our most sacred beliefs. As President of our country and Commander-in-Chief of our military, I accept that people are going to call me awful things every day -- (laughter) -- and I will always defend their right to do so. (Applause.) [... ] The strongest weapon against hateful speech is not repression; it is more speech -- the voices of tolerance that rally against bigotry and blasphemy, and lift up the values of understanding and mutual respect. [... ] On this we must agree: There is no speech that justifies mindless violence. (Applause.) There are no words that excuse the killing of innocents. There's no video that justifies an attack on an embassy. There's no slander that provides an excuse for people to burn a restaurant in Lebanon, or destroy a school in Tunis, or cause death and destruction in Pakistan.

UN Speech on the HeForShe campaign (2014)
Context: I decided that I was a feminist and this seemed uncomplicated to me. But my recent research has shown me that feminism has become an unpopular word. Women are choosing not to identify as feminists.
Apparently I am among the ranks of women whose expressions are seen as too strong, too aggressive, isolating, and anti-men, unattractive even.
Why has the word become such an uncomfortable one?
I am from Britain and think it is right that I am paid the same as my male counterparts. I think it is right that I should be able to make decisions about my own body. I think it is right that women be involved on my behalf in the policies and the decisions that will affect my life. I think it is right that socially I am afforded the same respect as men. But sadly I can say that there is no one country in the world where all women can expect to receive these rights.
No country in the world can yet say that they have achieved gender equality.
These rights I consider to be human rights but I am one of the lucky ones. My life is a sheer privilege because my parents didn’t love me less because I was born a daughter. My school did not limit me because I was a girl. My mentors didn’t assume that I would go less far because I might give birth to a child one day. These influencers were the gender equality ambassadors that made who I am today. They may not know it, but they are the inadvertent feminists who are changing the world today. We need more of those.  And if you still hate the word — it is not the word that is important. It's the idea and the ambition behind it. Because not all women have received the same rights that I have. In fact, statistically, very few have been.

January, 1921
India's Rebirth
Context: India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples. And that which must seek now to awake is not an anglicised oriental people, docile pupil of the West and doomed to repeat the cycle of the occident's success and failure, but still the ancient immemorable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma.

2012
Context: On world economy: "I see the crisis like a theatrical play that concerns the world – not just Greece... But, I am afraid that it is not easy for any country today to decide their own future... Corruption is another way for just a few to benefit... It's a game. What you read is not what's happening. The whole planet is in trouble for the same reason... Generally speaking, yes, greed and capital. In other words, banking".

2011, Remarks on Egyptian political transition (February 2011)
Context: Today belongs to the people of Egypt, and the American people are moved by these scenes in Cairo and across Egypt because of who we are as a people and the kind of world that we want our children to grow up in.
The word Tahrir means liberation.  It is a word that speaks to that something in our souls that cries out for freedom.  And forevermore it will remind us of the Egyptian people — of what they did, of the things that they stood for, and how they changed their country, and in doing so changed the world.

2013, "Let Freedom Ring" Ceremony (August 2013)
Context: And then, on a hot summer day, they assembled here, in our nation’s capital, under the shadow of the Great Emancipator -- to offer testimony of injustice, to petition their government for redress, and to awaken America’s long-slumbering conscience. We rightly and best remember Dr. King’s soaring oratory that day, how he gave mighty voice to the quiet hopes of millions; how he offered a salvation path for oppressed and oppressors alike. His words belong to the ages, possessing a power and prophecy unmatched in our time.

"The Demon" (1830)
Poems

Translation of his defense testimony at his 1999 trial http://web.archive.org/20020203190623/www.geocities.com/kurdifi/ocelan.html.
Context: Every ideology and mode of belief can, if true, implement itself by using the resources of technology and above all those of the media without having to resort to violence. In other words, violence has become unnecessary. In fact things have got to the point where violence cannot be afforded. The rich variety of institutions and practices the democratic system offers is built on this social and scientific-technological development, and whatever problem it tackles, it offers a certain solution. It itself is the solution.
To go through the examples, the solution to religious wars is secularism. Here the standard and the implementation involve taking the approach that everyone is free to follow their religious beliefs and democratic criteria will apply to all of them. Democracy offers definite freedom of belief and this is the antidote to religious wars.
Again the same applies to the fields of thought and ideology. There is freedom of thought and conviction. It is allowed to work as one wants and implement one's beliefs as long as one does not infringe the rights of others in this respect. This also applies to political ideas and their expression in the form of parties. As long as it adheres to the democratic system and its state structure, every party can offer a solution without resorting to violence. There is no question here of either imposing a religion by force or breaking and shattering the structure of the state. Religion, thought and the parties based on them know to meet the standards of the democratic system of the state because they are based on them. If they don't know how to do this, then democracy gets the right to defend itself.
It is clear here that regardless of the social group they are based on (which might be a nation or an ethnic or religious group), beliefs, ideas and the parties through which they are expressed cannot, in the name of these beliefs and ideas, force the limits on which the state is based. There is no need for this, because it will render the problem they claim to be solving even worse. Consequently, there is no need for it, and, in any case, there are solutions within the system. These are the democratic rights of those groups. They are their freedoms of belief and thought. They are the parties. They are all types of coalitions. In the area of language and culture, the democratic solution is even more striking. This is the area where the greatest successes have been achieved. Because the intermingling of language and culture, these values that many national groups have assimilated together for centuries, do not want to separate and get weak and monotonous, but prefer to stay together to get enriched and achieve variety, strength and life. And the school and laboratory for this is democracy and its implementation with conviction.
Democracy is almost a garden of language and culture. The most developed and powerful principles of our day once again express this clearly. All European countries and North America are clear proofs of it. The attempt to suppress new religious, linguistic, cultural, intellectual and political developments during past centuries was the cause of all major wars, and resistance against suppression gave to wars which could be seen as understandable. Particularly in European countries this experience led to the development of a determined democracy in the wake of all these wars and led to the supremacy of the West. Western civilisation can, in this sense, be termed democratic civilisation. The democratic system is at least as important as scientific and technological superiority. Feeding off each other, they both became strong and achieved the status of world civilisation.

Book 2, line 22-28
Troilus and Criseyde (1380s)
Context: Ye knowe eek, that in forme of speche is chaunge
Withinne a thousand yeer, and wordes tho
That hadden prys, now wonder nyce and straunge
Us thinketh hem; and yet they spake hem so,
And spedde as wel in love as men now do;
Eek for to winne love in sondry ages,
In sondry londes, sondry ben usages.

Book XI, line 1560.
The Ring and the Book (1868-69)

On the first moon landing, p. 150.
Strong Opinions (1973)
Context: Oh, "impressed" is not the right word! Treading the soil of the moon gives one, I imagine (or rather my projected self imagines), the most remarkable romantic thrill ever experienced in the history of discovery. Of course, I rented a television set to watch every moment of their marvelous adventure. That gentle little minuet that despite their awkward suits the two men danced with such grace to the tune of lunar gravity was a lovely sight. It was also a moment when a flag means to one more than a flag usually does. I am puzzled and pained by the fact that the English weeklies ignored the absolutely overwhelming excitement of the adventure, the strange sensual exhilaration of palpating those precious pebbles, of seeing our marbled globe in the black sky, of feeling along one's spine the shiver and wonder of it. After all, Englishmen should understand that thrill, they who have been the greatest, the purest explorers. Why then drag in such irrelevant matters as wasted dollars and power politics?

And if David asks why I decline, I explain that it is because I have no desire to meet the woman.
"Come this time, father," he urged lately, "for it is her birthday, and she is twenty-six," which is so great an age to David, that I think he fears she cannot last much longer.
Source: The Little White Bird (1902), Ch. 1

During an interview with H. R.<!-- Hubert Renfro --> Knickerbocker (1939), quoted in A Life of Jung (2002) by Ronald Hayman, p. 360
Variant: No nation keeps its word. A nation is a big, blind worm, following what? Fate perhaps.
Context: No nation keeps its word. A nation is a big, blind worm, following what? Fate perhaps. A nation has no honour, it has no word to keep. … Hitler is himself the nation. That incidentally is why Hitler always has to talk so loud, even in private conversation — because he is speaking with 78 million voices.

1900s, The Strenuous Life: Essays and Addresses (1900), National Duties
Context: In private life there are few beings more obnoxious than the man who is always loudly boasting; and if the boaster is not prepared to back up his words his position becomes absolutely contemptible. So it is with the nation. It is both foolish and undignified to indulge in undue self-glorification, and, above all, in loose-tongued denunciation of other peoples. Whenever on any point we come in contact with a foreign power, I hope that we shall always strive to speak courteously and respectfully of that foreign power.

Source: Peter and Wendy (1911), Ch. 1
Context: Occasionally in her travels through her children's minds Mrs. Darling found things she could not understand, and of these quite the most perplexing was the word Peter. She knew of no Peter, and yet he was here and there in John and Michael's minds, while Wendy's began to be scrawled all over with him. The name stood out in bolder letters than any of the other words, and as Mrs. Darling gazed she felt that it had an oddly cocky appearance.
"Yes, he is rather cocky," Wendy admitted with regret. Her mother had been questioning her.

Pupils at Sais (1799)
Context: No one, of a surety, wanders farther from the mark than he who fancies to himself that he already understands this marvellous Kingdom, and can, in few words, fathom its constitution, and everywhere find the right path. To no one, who has broken off, and made himself an Island, will insight rise of itself, nor even without toilsome effort. Only to children, or childlike men, who know not what they do, can this happen. Long, unwearied intercourse, free and wise Contemplation, attention to faint tokens and indications; an inward poet-life, practised senses, a simple and devout spirit: these are the essential requisites of a true Friend of Nature; without these no one can attain his wish.

Undated letter indicating that, at least at times, Mother Teresa's theological doubts were strong enough to be regarded as Christian atheism, reported by Time (9 March 2007) http://time.com/4126238/mother-teresas-crisis-of-faith/,and quoted in "Was Mother Teresa an atheist?", in The Guardian (24 August 2007) http://www.theguardian.com/commentisfree/2007/aug/24/wasmotherteresaanatheist
2000s
Context: Lord, my God, who am I that You should forsake me? The Child of your Love–and now become as the most hated one–the one–You have thrown away as unwanted–unloved. I call, I cling, I want–and there is no One to answer–no One on Whom I can cling–no, No One.–Alone … Where is my Faith–even deep down right in there is nothing, but emptiness & darkness–My God–how painful is this unknown pain–I have no Faith–I dare not utter the words & thoughts that crowd in my heart–& make me suffer untold agony. So many unanswered questions live within me afraid to uncover them–because of the blasphemy–If there be God –please forgive me–When I try to raise my thoughts to Heaven–there is such convicting emptiness that those very thoughts return like sharp knives & hurt my very soul.–I am told God loves me–and yet the reality of darkness & coldness & emptiness is so great that nothing touches my soul. Did I make a mistake in surrendering blindly to the Call of the Sacred Heart?

A Hero of Our Time (1840; rev. 1841)

Source: Terre des Hommes (1939), Ch. IX Barcelona and Madrid (1936)<!-- * L’expérience nous montre qu’aimer ce n’est point nous regarder l’un l’autre mais regarder ensemble dans la même direction. /** Life has taught us that love does not consist in gazing at each other but in looking outward together in the same direction.-->
Context: No man can draw a free breath who does not share with other men a common and disinterested ideal. Life has taught us that love does not consist in gazing at each other but in looking outward together in the same direction. There is no comradeship except through union in the same high effort. Even in our age of material well-being this must be so, else how should we explain the happiness we feel in sharing our last crust with others in the desert? No sociologist's textbook can prevail against this fact. Every pilot who has flown to the rescue of a comrade in distress knows that all joys are vain in comparison with this one. And this, it may be, is the reason why the world today is tumbling about our ears. It is precisely because this sort of fulfilment is promised each of us by his religion, that men are inflamed today. All of us, in words that contradict each other, express at bottom the same exalted impulse. What sets us against one another is not our aims — they all come to the same thing — but our methods, which are the fruit of our varied reasoning.
Let us, then, refrain from astonishment at what men do. One man finds that his essential manhood comes alive at the sight of self-sacrifice, cooperative effort, a rigorous vision of justice, manifested in an anarchist's cellar in Barcelona. For that man there will henceforth be but one truth — the truth of the anarchists. Another, having once mounted guard over a flock of terrified little nuns kneeling in a Spanish nunnery, will thereafter know a different truth — that it is sweet to die for the Church. If, when Mermoz plunged into the Chilean Andes with victory in his heart, you had protested to him that no merchant's letter could possibly be worth risking one's life for, Mermoz would have laughed in your face. Truth is the man that was born in Mermoz when he slipped through the Andean passes.

Letter to Major-General John Sullivan (15 December 1779), published in The Writings of George Washington (1890) by Worthington Chauncey Ford, Vol. 8, p. 139
1770s
Context: A slender acquaintance with the world must convince every man, that actions, not words, are the true criterion of the attachment of his friends, and that the most liberal professions of good will are very far from being the surest marks of it. I should be happy that my own experience had afforded fewer examples of the little dependence to be placed upon them.

Book 1, part 1, as translated by James Legge in The Life and Works of Mencius (1875), p. 124<!--. Variant translation:
Once [Mencius] visited a king, and the king asked him, "Old teacher, how can my country profit from your presence?" Mencius immediately replied, "Why do you speak of profit, sire? Isn't there also the sense of mercy and the sense of right?"
As translated by Lin Yutang in From Pagan to Christian (1959), p. 90-->
The Mencius
Context: Mencius went to see King Huei of Liang. The king said, "Venerable sir, since you have not counted it far to come here, a distance of a thousand li, may I presume that you are provided with counsels to profit my kingdom?" Mencius replied, "Why must your Majesty use that word 'profit'? What I am provided with, are counsels to benevolence and righteousness, and these are my only topics."

Black Elk Speaks (1961)
Context: They told me I had been sick twelve days, lying like dead all the while, and that Whirlwind Chaser, who was Standing Bear's uncle and a medicine man, had brought me back to life. I knew it was the Grandfathers in the Flaming Rainbow Tepee who had cured me; but I felt afraid to say so. My father gave Whirlwind Chaser the best horse he had for making me well, and many people came to look at me, and there was much talk about the great power of Whirlwind Chaser who had made me well all at once when I was almost the same as dead.
Everybody was glad that I was living; but as I lay there thinking about the wonderful place where I had been and all that I had seen, I was very sad; for it seemed to me that everybody ought to know about it, but I was afraid to tell, because I knew that nobody would believe me, little as I was, for I was only nine years old. Also, as I lay there thinking of my vision, I could see it all again and feel the meaning with a part of me like a strange power glowing in my body; but when the part of me that talks would try to make words for the meaning, it would be like fog and get away from me.
I am sure now that I was then too young to understand it all, and that I only felt it. It was the pictures I remembered and the words that went with them; for nothing I have ever seen with my eyes was so clear and bright as what my vision showed me; and no words that I have ever heard with my ears were like the words I heard. I did not have to remember these things; they have remembered themselves all these years. It was as I grew older that the meanings came clearer and clearer out of the pictures and the words; and even now I know that more was shown to me than I can tell.

A Hero of Our Time (1840; rev. 1841)

2015, Bloody Sunday Speech (March 2015)
Context: Because Selma shows us that America is not the project of any one person. Because the single-most powerful word in our democracy is the word “We.” “We The People.” “We Shall Overcome.” “Yes We Can.” That word is owned by no one. It belongs to everyone.

A Hero of Our Time (1840; rev. 1841)

Book III, 3.82-[4]
History of the Peloponnesian War, Book III