Pacifists

"We should remember that there was once a discipline called natural philosophy. Unfortunately, this discipline seems not to exist today. It has been renamed science, but science of today is in danger of losing much of the natural philosophy aspect."

"Scientists tend to resist interdisciplinary inquiries into their own territory. In many instances, such parochialism is founded on the fear that intrusion from other disciplines would compete unfairly for limited financial resources and thus diminish their own opportunity for research."

"I have never thought that you could obtain the extremely clumpy, heterogeneous universe we have today, strongly affected by plasma processes, from the smooth, homogeneous one of the Big Bang, dominated by gravitation."

"There is no rational reason to doubt that the universe has existed indefinitely, for an infinite time. It is only myth that attempts to say how the universe came to be, either four thousand or twenty billion years ago."

"Since religion intrinsically rejects empirical methods, there should never be any attempt to reconcile scientific theories with religion. An infinitely old universe, always evolving, may not be compatible with the Book of Genesis. However, religions such as Buddhism get along without having any explicit creation mythology and are in no way contradicted by a universe without a beginning or end. Creatio ex nihilo, even as religious doctrine, only dates to around AD 200. The key is not to confuse myth and empirical results, or religion and science."

"Most people today still believe, perhaps unconsciously, in the heliocentric universe ... every newspaper in the land has a section on astrology, yet few have anything at all on astronomy."

"I have no trouble publishing in Soviet astrophysical journals, but my work is unacceptable to the American astrophysical journals."

"The peer review system is satisfactory during quiescent times, but not during a revolution in a discipline such as astrophysics, when the establishment seeks to preserve the status quo."

"Students using astrophysical textbooks remain essentially ignorant of even the existence of plasma concepts, despite the fact that some of them have been known for half a century. The conclusion is that astrophysics is too important to be left in the hands of astrophysicists who have gotten their main knowledge from these textbooks. Earthbound and space telescope data must be treated by scientists who are familiar with laboratory and magnetospheric physics and circuit theory, and of course with modern plasma theory."

"During Alfvén's visit he gave a lecture at the University of Chicago, which was attended by Enrico Fermi. As Alfvén described his work, Fermi nodded his head and said, 'Of course.' The next day the entire world of physics said. 'Oh. of course.'"

"When I entered the field of space physics in 1956, I recall that I fell in with the crowd believing, for example, that electric fields could not exist in the highly conducting plasma of space. It was three years later that I was shamed by S. Chandrasekhar into investigating Alfvén's work objectively. My degree of shock and surprise in finding Alfvén right and his critics wrong can hardly be described. I learned that a cosmic ray acceleration mechanism basically identical to the famous mechanism suggested by Fermi in 1949 had [previously] been put forth by Alfvén."

"If the light were not in your eyes, dear Mr. Brooks, you would understand better how happy your little Helen was when her teacher explained to her that the best and most beautiful things in the world cannot be seen nor even touched but just felt in the heart."

"One can never consent to creep when one feels an impulse to soar."

"I want to say to those who are trying to learn to speak and those who are teaching them: Be of good cheer. Do not think of to-day's failures, but of the success that may come to-morrow. You have set yourselves a difficult task, but you will succeed if you persevere, and you will find a joy in overcoming obstacles — a delight in climbing rugged paths, which you would perhaps never know if you did not sometime slip backward — if the road was always smooth and pleasant. Remember, no effort that we make to attain something beautiful is ever lost. Sometime, somewhere, somehow we shall find that which we seek. We shall speak, yes, and sing, too, as God intended we should speak and sing."

"The only real blind person at Christmas-time is he who has not Christmas in his heart. We sightless children had the best of eyes that day in our hearts and in our finger-tips. We were glad from the child's necessity of being happy. The blind who have outgrown the child's perpetual joy can be children again on Christmas Day and celebrate in the midst of them who pipe and dance and sing a new song!"

"The bulk of the world's knowledge is an imaginary construction."

"We differ, blind and seeing, one from another, not in our senses, but in the use we make of them, in the imagination and courage with which we seek wisdom beyond the senses."

"The problems of deafness are deeper and more complex, if not more important, than those of blindness. Deafness is a much worse misfortune. For it means the loss of the most vital stimulus — the sound of the voice that brings language, sets thoughts astir and keeps us in the intellectual company of man."

"Our democracy is but a name. We vote? What does that mean? It means that we choose between two bodies of real, though not avowed, autocrats. We choose between Tweedledum and Tweedledee.... You ask for votes for women. What good can votes do when ten-elevenths of the land of Great Britain belongs to 200,000 and only one-eleventh to the rest of the 40,000,000? Have your men with their millions of votes freed themselves from this injustice?"

"Some years ago I met a gentleman who was introduced to me as Mr. McKelway, editor of the Brooklyn Eagle ... At the time the compliments that he paid me were so generous that I blush to remember them. But now that I have come out for Socialism he reminds me and the public that I am deaf and blind and especially liable to error.... The Eagle and I are at war. When it fights back, let it fight fair.... It is not fair fighting or good argument to remind me and others that I cannot see or hear."

"The only thing worse than being blind is having sight but no vision."

"Our puny sentimentalism has caused us to forget that a human life is sacred only when it may be of some use to itself and to the world."

"It is the possibility of happiness, intelligence and power that give life its sanctity, and they are absent in the case of a poor, misshapen, paralyzed, unthinking creature."

"Strike against war, for without you no battles can be fought. Strike against manufacturing shrapnel and gas bombs and all other tools of murder. Strike against preparedness that means death and misery to millions of human beings. Be not dumb, obedient slaves in an army of destruction. Be heroes in an army of construction."

"Self-culture has been loudly and boastfully proclaimed as sufficient for all our ideals of perfection. But if we listen to the best men and women everywhere ... they will say that science may have found a cure for most evils; but it has found no remedy for the worst of them all — the apathy of human beings."

"When one door of happiness closes, another opens; but often we look so long at the closed door that we do not see the one which has been opened for us."

"Believe, when you are most unhappy, that there is something for you to do in the world. So long as you can sweeten another's pain, life is not in vain."

"Many persons have a wrong of idea of what constitutes true happiness. It is not attained through self-gratification but through fidelity to a worthy purpose."

"No doubt the reason is that character cannot be developed in ease and quiet. Only through experience of trial and suffering can the soul be strengthened, vision cleared, ambition inspired, and success achieved."

"Avoiding danger is no safer in the long run than outright exposure. The fearful are caught as often as the bold."

"Since my seventeenth year, I have tried to live according to the teachings of Emanuel Swedenborg. By "church" he did not mean an ecclesiastical organization, but a spiritual fellowship of thoughtful men and women who spend their lives for a service to mankind that outlasts them. He called it a civilization that was to be born of a healthy, universal religion—goodwill, mutual understanding, service from each to all, regardless of dogma or ritual."

"Security is mostly a superstition. It does not exist in nature, nor do the children of men as a whole experience it. Avoiding danger is no safer in the long run than outright exposure. Life is either a daring adventure, or nothing."

"I do not want the peace that passeth understanding. I want the understanding which bringeth peace."

"Some people do not like to think. If one thinks, one must reach conclusions; and conclusions are not always pleasant. They are a thorn in the spirit. But I consider it a priceless gift and a deep responsibility to think."

"Alone we can do so little; together we can do so much."

"Tyranny cannot defeat the power of ideas."

"The most important day I remember in all my life is the one on which my teacher, Anne Mansfield Sullivan, came to me. I am filled with wonder when I consider the immeasurable contrasts between the two lives which it connects. It was the third of March, 1887, three months before I was seven years old."

"Have you ever been at sea in a dense fog, when it seemed as if a tangible white darkness shut you in, and the great ship, tense and anxious, groped her way toward the shore with plummet and sounding-line, and you waited with beating heart for something to happen? I was like that ship before my education began, only I was without compass or sounding-line, and had no way of knowing how near the harbour was. "Light! give me light!" was the wordless cry of my soul, and the light of love shone on me in that very hour."

"We walked down the path to the well-house, attracted by the fragrance of the honeysuckle with which it was covered. Some one was drawing water and my teacher placed my hand under the spout. As the cool stream gushed over one hand she spelled into the other the word water, first slowly, then rapidly. I stood still, my whole attention fixed upon the motions of her fingers. Suddenly I felt a misty consciousness as of something forgotten — a thrill of returning thought; and somehow the mystery of language was revealed to me. I knew then that "w-a-t-e-r" meant the wonderful cool something that was flowing over my hand. That living word awakened my soul, gave it light, hope, joy, set it free! There were barriers still, it is true, but barriers that could in time be swept away. I left the well-house eager to learn. Everything had a name, and each name gave birth to a new thought. As we returned to the house every object which I touched seemed to quiver with life. That was because I saw everything with the strange, new sight that had come to me."

"I had now the key to all language, and I was eager to learn to use it. Children who hear acquire language without any particular effort; the words that fall from others' lips they catch on the wing, as it were, delightedly, while the little deaf child must trap them by a slow and often painful process. But whatever the process, the result is wonderful. Gradually from naming an object we advance step by step until we have traversed the vast distance between our first stammered syllable and the sweep of thought in a line of Shakespeare."

"I remember the morning that I first asked the meaning of the word, "love." This was before I knew many words. I had found a few early violets in the garden and brought them to my teacher. She tried to kiss me: but at that time I did not like to have any one kiss me except my mother. Miss Sullivan put her arm gently round me and spelled into my hand, "I love Helen." "What is love?" I asked. She drew me closer to her and said, "It is here," pointing to my heart, whose beats I was conscious of for the first time. Her words puzzled me very much because I did not then understand anything unless I touched it. I smelt the violets in her hand and asked, half in words, half in signs, a question which meant, "Is love the sweetness of flowers?" "No," said my teacher. Again I thought. The warm sun was shining on us. "Is this not love?" I asked, pointing in the direction from which the heat came. "Is this not love?" It seemed to me that there could be nothing more beautiful than the sun, whose warmth makes all things grow. But Miss Sullivan shook her head, and I was greatly puzzled and disappointed. I thought it strange that my teacher could not show me love."

"Miss Sullivan touched my forehead and spelled with decided emphasis, "Think." In a flash I knew that the word was the name of the process that was going on in my head. This was my first conscious perception of an abstract idea. For a long time I was still ... trying to find a meaning for "love" in the light of this new idea. The sun had been under a cloud all day, and there had been brief showers; but suddenly the sun broke forth in all its southern splendour. Again I asked my teacher, "Is this not love?" "Love is something like the clouds that were in the sky before the sun came out," she replied. Then in simpler words than these, which at that time I could not have understood, she explained: "You cannot touch the clouds, you know; but you feel the rain and know how glad the flowers and the thirsty earth are to have it after a hot day. You cannot touch love either; but you feel the sweetness that it pours into everything. Without love you would not be happy or want to play." The beautiful truth burst upon my mind — I felt that there were invisible lines stretched between my spirit and the spirits of others."

"Now, so far as I can judge, self-love is the root of all evil"

"Virgil is serene and lovely like a marble Apollo in the moonlight; Homer is a beautiful, animated youth in the full sunlight with the wind in his hair."

"I began to read the Bible long before I could understand it. Now it seems strange to me that there should have been a time when my spirit was deaf to its wondrous harmonies ... But how shall I speak of the glories I have since discovered in the Bible? For years I have read it with an ever-broadening sense of joy and inspiration; and I love it as I love no other book."

"Ruth is so loyal and gentle-hearted, we cannot help loving her, as she stands with the reapers amid the waving corn. Her beautiful, unselfish spirit shines out like a bright star in the night of a dark and cruel age. Love like Ruth's, love which can rise above conflicting creeds and deep-seated racial prejudices, is hard to find in all the world."

"The Bible gives me a deep, comforting sense that "things seen are temporal and things unseen are eternal.""

"I do not remember a time since I have been capable of loving books that I have not loved Shakespeare."

"I read "King Lear" soon after "Macbeth," and I shall never forget the feeling of horror when I came to the scene in which Gloster's eyes are put out. Anger seized me, my fingers refused to move, I sat rigid for one long moment, the blood throbbing in my temples, and all the hatred that a child can feel concentrated in my heart."

"There are moments when I feel that the Shylocks, the Judases, and even the Devil, are broken spokes in the great wheel of good which shall in due time be made whole."

"Literature is my Utopia. Here I am not disenfranchised. No barrier of the senses shuts me out from the sweet, gracious discourse of my book friends. They talk to me without embarrassment or awkwardness. The things I have learned and the things I have been taught seem of ridiculously little importance compared with their "large loves and heavenly charities.""

"If it is true that the violin is the most perfect of musical instruments, then Greek is the violin of human thought."

"Toleration ... is the greatest gift of the mind; it requires the same effort of the brain that it takes to balance oneself on a bicycle."

"It is wonderful how much time good people spend fighting the devil. If they would only expend the same amount of energy loving their fellow men, the devil would die in his own tracks of ennui."

"No matter how dull, or how mean, or how wise a man is, he feels that happiness is his indisputable right."

"I long to accomplish a great and noble task; but it is my chief duty and joy to accomplish humble tasks as though they were great and noble. It is my service to think how I can best fulfil the demands that each day makes upon me, and to rejoice that others can do what I cannot. Green, the historian,[Life and Letters of John Richard Green. Edited by Leslie Stephen.] tells us that the world is moved along, not only by the mighty shoves of its heroes, but also by the aggregate of the tiny pushes of each honest worker; and that thought alone suffices to guide me in this dark world and wide." p. 21"

"It is curious to observe what different ideals of happiness people cherish, and in what singular places they look for this well-spring of their life. Many look for it in the hoarding of riches, some in the pride of power, and others in the achievements of art and literature; a few seek it in the exploration of their own minds, or in search for knowledge."

"Most people measure their happiness in terms of physical pleasure and material possession. Could they win some visible goal which they have set on the horizon, how happy they would be! Lacking this gift or that circumstance, they would be miserable. If happiness is to be so measured, I who cannot hear or see have every reason to sit in a corner with folded hands and weep. If I am happy in spite of my deprivations, if my happiness is so deep that it is a faith, so thoughtful that it becomes a philosophy of life, — if, in short, I am an optimist, my testimony to the creed of optimism is worth hearing."

"Once I knew the depth where no hope was, and darkness lay on the face of all things. Then love came and set my soul free. Once I knew only darkness and stillness. Now I know hope and joy. Once I fretted and beat myself against the wall that shut me in. Now I rejoice in the consciousness that I can think, act and attain heaven. My life was without past or future; death, the pessimist would say, "a consummation devoutly to be wished." But a little word from the fingers of another fell into my hand that clutched at emptiness, and my heart leaped to the rapture of living. Night fled before the day of thought, and love and joy and hope came up in a passion of obedience to knowledge. Can anyone who has escaped such captivity, who has felt the thrill and glory of freedom, be a pessimist?"

"It is a mistake always to contemplate the good and ignore the evil, because by making people neglectful it lets in disaster. There is a dangerous optimism of ignorance and indifference."

"It lets us into the soul of things and teaches us that although the world is full of suffering, it is full also of the overcoming of it. My optimism, then, does not rest on the absence of evil, but on a glad belief in the preponderance of good and a willing effort always to cooperate with the good, that it may prevail. I try to increase the power God has given me to see the best in everything and every one, and make that Best a part of my life."

"I demand that the world be good, and lo, it obeys. I proclaim the world good, and facts range themselves to prove my proclamation overwhelmingly true."

"To what is good I open the doors of my being, and jealously shut them against what is bad. Such is the force of this beautiful and wilful conviction, it carries itself in the face of all opposition. I am never discouraged by absence of good. I never can be argued into hopelessness."

"I, too, can work, and because I love to labor with my head and my hands, I am an optimist in spite of all. I used to think I should be thwarted in my desire to do something useful. But I have found out that though the ways in which I can make myself useful are few, yet the work open to me is endless."

"I trust, and nothing that happens disturbs my trust."

"Optimism, then, is a fact within my own heart. But as I look out upon life, my heart meets no contradiction. The outward world justifies my inward universe of good."

"But in a little measure my small voice of individual experience does join in the declaration of philosophy that the good is the only world, and that world is a world of spirit. It is also a universe where order is All, where an unbroken logic holds the parts together, where disorder defines itself as non-existence, where evil, as St. Augustine held, is delusion, and therefore is not."

"I understand how it was possible for Spinoza to find deep and sustained happiness when he was excommunicated, poor, despised and suspected alike by Jew and Christian; not that the kind world of men ever treated me so, but that his isolation from the universe of sensuous joys is somewhat analogous to mine. He loved the good for its own sake. Like many great spirits he accepted his place in the world, and confided himself childlike to a higher power, believing that it worked through his hands and predominated in his being. He trusted implicitly, and that is what I do. Deep, solemn optimism, it seems to me, should spring from this firm belief in the presence of God in the individual; not a remote, unapproachable governor of the universe, but a God who is very near every one of us, who is present not only in earth, sea and sky, but also in every pure and noble impulse of our hearts, 'the source and centre of all minds, their only point of rest.'"

"To know the history of philosophy is to know that the highest thinkers of the ages, the seers of the tribes and the nations, have been optimists. The growth of philosophy is the story of man's spiritual life."

"The highest result of education is tolerance. Long ago men fought and died for their faith; but it took ages to teach them the other kind of courage, — the courage to recognize the faiths of their brethren and their rights of conscience. Tolerance is the first principle of community; it is the spirit which conserves the best that all men think. No loss by flood and lightning, no destruction of cities and temples by the hostile forces of nature, has deprived man of so many noble lives and impulses as those which his intolerance has destroyed."

"I see the clouds part slowly, and I hear a cry of protest against the bigot. The restraining hand of tolerance is laid upon the inquisitor, and the humanist utters a message of peace to the persecuted. Instead of the cry, "Burn the heretic!" men study the human soul with sympathy, and there enters into their hearts a new reverence for that which is unseen."

"The idea of brotherhood redawns upon the world with a broader significance than the narrow association of members in a sect or creed; and thinkers of great soul like Lessing challenge the world to say which is more godlike, the hatred and tooth-and-nail grapple of conflicting religions, or sweet accord and mutual helpfulness. Ancient prejudice of man against his brother-man wavers and retreats before the radiance of a more generous sentiment, which will not sacrifice men to forms, or rob them of the comfort and strength they find in their own beliefs. The heresy of one age becomes the orthodoxy of the next. Mere tolerance has given place to a sentiment of brotherhood between sincere men of all denominations."

"The test of all beliefs is their practical effect in life. If it be true that optimism compels the world forward, and pessimism retards it, then it is dangerous to propagate a pessimistic philosophy."

"Let pessimism once take hold of the mind, and life is all topsy-turvy, all vanity and vexation of spirit. There is no cure for individual or social disorder, except in forgetfulness and annihilation. "Let us eat, drink and be merry," says the pessimist, "for to-morrow we die." If I regarded my life from the point of view of the pessimist, I should be undone. I should seek in vain for the light that does not visit my eyes and the music that does not ring in my ears. I should beg night and day and never be satisfied. I should sit apart in awful solitude, a prey to fear and despair. But since I consider it a duty to myself and to others to be happy, I escape a misery worse than any physical deprivation."

"Who shall dare let his incapacity for hope or goodness cast a shadow upon the courage of those who bear their burdens as if they were privileges?"

"We have found that our great philosophers and our great men of action are optimists. So, too, our most potent men of letters have been optimists in their books and in their lives. No pessimist ever won an audience commensurately wide with his genius, and many optimistic writers have been read and admired out of all measure to their talents, simply because they wrote of the sunlit side of life."

"Every optimist moves along with progress and hastens it, while every pessimist would keep the world at a standstill. The consequence of pessimism in the life of a nation is the same as in the life of the individual. Pessimism kills the instinct that urges men to struggle against poverty, ignorance and crime, and dries up all the fountains of joy in the world."

"Optimism is the faith that leads to achievement; nothing can be done without hope."

"I believe it is a sacred duty to encourage ourselves and others; to hold the tongue from any unhappy word against God's world, because no man has any right to complain of a universe which God made good, and which thousands of men have striven to keep good. I believe we should so act that we may draw nearer and more near the age when no man shall live at his ease while another suffers. These are the articles of my faith, and there is yet another on which all depends — to bear this faith above every tempest which overfloods it, and to make it a principal in disaster and through affliction. Optimism is the harmony between man's spirit and the spirit of God pronouncing His works good."

"The country is governed for the richest, for the corporations, the bankers, the land speculators, and for the exploiters of labour. Surely we must free men and women together before we can free women. The majority of mankind are working people. So long as their fair demands -- the ownership and control of their lives and livelihood -- are set at naught, we can have neither men's rights nor women's rights. The majority of mankind are ground down by industrial oppression in order that the small remnant may live in ease. How can women hope to help themselves while we and our brothers are helpless against the powerful organizations which modern parties represent and which contrive to rule the people? They rule the people because they own the means of physical life, land, and tools, and the nourishers of intellectual life, the press, the church, and the school. You say that the conduct of the woman suffragists is being disgracefully misrepresented by the British press. Here in America the leading newspapers misrepresent in every possible way the struggles of toiling men and women who seek relief. News that reflects ill upon the employers is skillfully concealed -- news of dreadful conditions under which labourers are forced to produce, news of thousands of men maimed in mills and mines and left without compensation, news of famines and strikes, news of thousands of women driven to a life of shame, news of little children compelled to labour before their hands are ready to drop their toys. Only here and there in a small and as yet uninfluential paper is the truth told about the workman and the fearful burdens under which he staggers."

"The IWW's affirm as a fundamental principle that the creators of wealth are entitled to all they create. Thus they find themselves pitted against the whole profit-making system. They declare that there can be no compromise so long as the majority of the working class lives in want while the master class lives in luxury. They insist that there can be no peace until the workers organize as a class, take possession of the resources of the earth and the machinery of production and distribution and abolish the wage system. In other words, the workers in their collectivity must own and operate all the essential industrial institutions and secure to each laborer the full value of his product."

"Capitalism will inevitably find itself face to face with a starving multitude of unemployed workers demanding food or destruction of the social order that has starved them and robbed them of their jobs."

"I do not pretend that I know the whole solution of the world's problems, but I am burdened with a Puritanical sense of obligation to set the world to rights. I feel responsible for many enterprises that are not really my business at all, but many times I have kept silence on issues that interested me deeply through the fear that others would be blamed for my opinions. I have never been willing to believe that human nature cannot be changed; but even if it cannot, I am sure it can be curbed and led into channels of usefulness. I believe that life, not wealth, is the aim of existence — life including all its attributes of love, happiness, and joyful labour. I believe war is the inevitable fruit of our economic system, but even if I am wrong I believe that truth can lose nothing by agitation but may gain all."

"Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “Nothing in particular,” she replied. I might have been incredulous had I not been accustomed to such responses, for long ago I became convinced that the seeing see little. How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note? I who cannot see find hundreds of things to interest me through mere touch. I feel the delicate symmetry of a leaf. I pass my hands lovingly about the smooth skin of a silver birch, or the rough, shaggy bark of a pine. In spring I touch the branches of trees hopefully in search of a bud, the first sign of awakening Nature after her winter's sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and something of the miracle of Nature is revealed to me."

"I who am blind can give one hint to those who see — one admonition to those who would make full use of the gift of sight: Use your eyes as if tomorrow you would be stricken blind. And the same method can be applied to other senses. Hear the music of voices, the song of a bird, the mighty strains of an orchestra, as if you would be stricken deaf to-morrow. Touch each object you want to touch as if tomorrow your tactile sense would fail. Smell the perfume of flowers, taste with relish each morsel, as if tomorrow you could never smell and taste again. Make the most of every sense; glory in all the facets of pleasure and beauty which the world reveals to you through the several means of contact which Nature provides."

"Happiness is the final and perfect fruit of obedience to the laws of life."

"A happy life consists not in the absence, but in the mastery of hardships."

"It all comes to this: the simplest way to be happy is to do good."

"If we spend the time we waste in sighing for the perfect golden fruit in fulfilling the conditions of its growth, happiness will come, must come. It is guaranteed in the very laws of the universe. If it involves some chastening and renunciation, well, the fruit will be all the sweeter for this touch of holiness...."

"I am only one, but I am one. I can not do everything, but I can do something. I must not fail to do the something that I can do."

"Helen Keller, who to all appearance was born with less possibility for pleasure than any of us, wrote this: "In order to attain his highest education the child must be persistently encouraged to extract joy and constructive interest from sight, hearing, touch, smell, and taste... If a mother puts as much gentle art into this delicate fostering of all his physical powers as she does into the task of preserving his health...not only will he reach a well-ordered stewardship of his senses, he will also have the best chance of spiritual maturity...Every person, every group thus excellently equipped for living, is the greatest possible contribution to humanity." "The best chance of spiritual maturity," "a well-ordered stewardship of the senses." This is profound and compassionate advice for all of us, children and grownups alike."

"I feel that in this child I have seen more of the Divine than has been manifest in anyone I ever met before."

"The greatest woman of our age."

"I have been a great admirer of you always."

"Our stand against conscription and our condemnation to prison had gained us many new friends, among them Helen Keller. I had long wanted to meet this remarkable woman who had overcome the most appalling physical disabilities. I had attended one of her lectures, which was to me an affecting experience. Helen Keller's phenomenal conquest had strengthened my faith in the almost illimitable power of the human will. When we had begun our campaign, I wrote to her asking her support. Not receiving a reply for a long time, I concluded that her own life was too difficult to permit interest in the tragedies of the world. Weeks later came a message from her that filled me with shame for having doubted her. Far from being self-absorbed, Helen Keller proved herself capable of an all-embracing love for humanity and profound feeling for its woe and despair...The marvellous woman, bereft of the most vital human senses, could nevertheless, by her chic strength, see and hear and articulate. The electric current of her vibrant fingers on my lips and her sensitized hand over mine spoke more than mere tongue. It eliminated physical barriers and held one in the spell of the beauty of her inner world."

"She will live on, one of the few, the immortal names not born to die. Her spirit will endure as long as man can read and stories can be told of the woman who showed the world there are no boundaries to courage and faith."

"Whatever you were or are, you're a blessing!"

"Southern legislatures tended to place African American deaf and blind students together: for example, the North Carolina State School for the Colored Deaf and Blind; Texas's Institute for Deaf, Dumb and Blind Colored Youth; the Alabama School for the Negro Deaf and Blind; or the Virginia State School for Colored Deaf and Blind. When deafblind activist Helen Keller testified before Congress about the importance of expanding the Social Security Act in 1944, she emphasized discriminatory state funding and the ways in which racism and ableism intersected to limit opportunities. "In my travels up and down the continent," she testified, "I have visited their shabby school buildings and witnessed their pathetic struggles against want. I have been shocked by the meagerness of their education, lack of proper medical care and the discrimination which limits their employment chances." It was a disgrace, she went on, "that in this great wealthy land such injustice should exist to men and women of a different race-and blind at that! It is imperative that colored people without sight be granted financial aid worthy of their human dignity and courage in the face of fearful obstacles.""

"At the People's College in Fort Scott, Kansas, my mother met Arthur Le Sueur, who with Helen Keller, Eugene Debs, and Charles Steinmetz had founded the greatest workers' school in the country. Thousands of farmers and hillbilly men, miners, and other workers took correspondence courses in workers' law and workers' English and workers' history."

"The two greatest characters in the 19th century are Napoleon and Helen Keller. Napoleon tried to conquer the world by physical force and failed. Helen tried to conquer the world by power of mind — and succeeded!"

"I am charmed with your book — enchanted. You are a wonderful creature, the most wonderful in the world — you and your other half together — Miss Sullivan, I mean, for it took the pair of you to make a complete and perfect whole."

"I need not go into any particulars about Helen Keller. She is fellow to Caesar, Alexander, Napoleon, Homer, Shakespeare, and the rest of the immortals. She will be as famous a thousand years from now as she is today."

"No one is more welcome to the House than Helen Keller, whom we love. And she has a genius for finding words for great truths. Her comment on our busy programme was: "Sympathy without works is like eyes without light.""

"The most wonderful being in America,"

"No history of the world can be complete which does not mention Mary Helen Keller... whose overcoming of her blindness and deafness were arguably victories more important than those of Alexander the Great, because they have implications still for every living person."

"Helen Keller, the gifted blind-mute-deaf woman with her extraordinary social vision, commented on the expulsion of Bill Haywood in a letter to the New York Call: “It is with the deepest regret that I have read the attacks upon Comrade Haywood... such an ignoble strife between two factions which should be one, and that, too, at a most critical period in the struggle of the proletariat...What? Are we to put difference of party tactics before the desperate needs of the workers?... While countless women and children are breaking their hearts and ruining their bodies in long days of toil, we are fighting one another. Shame upon us!”"

"Our people are trying to break the bond set by God. That is human conceit rising against God. In this connection we must warn the Führer, that the adoration frequently bestowed on him is only due to God. Some years ago the Führer objected to having his picture placed on Protestant altars. Today his thoughts are used as a basis not only for political decisions but also for morality and law. He himself is surrounded with the dignity of a priest and even of an intermediary between God and man... We ask that liberty be given to our people to go their way in the future under the sign of the Cross of Christ, in order that our grandsons may not curse their elders on the ground that their elders left them a state on earth that closed to them the Kingdom of God."

"The oppression is growing, and anyone who has had to submit to the Tempter's machine-gun fire during this last week thinks differently from what he did even three weeks ago."

"We have no more thought of using our own powers to escape the arm of authorities than had the Apostles of old. No more are we ready to keep silent at man's behest when God commands us to speak. For it is, and must remain, the case that we must obey God rather than man."

"No honest man or woman in Germany feels responsible for these things. Good Germans took Nazism as a new religion. These people are shocked by the revelations which have shown that Nazism was not idealism, but a means to the performance of criminal acts... In war a German feels bound to join the ranks without question. Three of my sons were called up. I could not hold back. I wrote from the concentration camp to Admiral Raeder, C. in C. of the Navy, asking to be allowed to return to the submarine service or to do any other service in the Navy. I heard nothing for several months, and then a reply came, not from Raeder but from Keitel, head of the Wehrmacht. He thanked me, but regretted I could not be employed on active service."

"Als die Nazis die Kommunisten holten, habe ich geschwiegen; ich war ja kein Kommunist. Als sie die Sozialdemokraten einsperrten, habe ich geschwiegen; ich war ja kein Sozialdemokrat. Als sie die Gewerkschafter holten, habe ich nicht protestiert; ich war ja kein Gewerkschafter. Als sie die Juden holten, habe ich geschwiegen; ich war ja kein Jude. Als sie mich holten, gab es keinen mehr, der protestieren konnte."

"In Erlangen, for instance, in January 1946 he spoke of meeting a German Jew who had lost everything — parents, brothers, and sisters too. 'I could not help myself', said Niemöller, 'I had to tell him, "Dear brother, fellow man, Jew, before you say anything, I say to you: I acknowledge my guilt and beg you to forgive me and my people for this sin."' Niemöller's stance was by no means entirely welcome to the 1,200 students to whom he was preaching. They shouted and jeered as he preached that Germany must accept responsibility for the five or six million murdered Jews. Students in Marburg and Göttingen similarly heckled him. But Niemöller insisted that "We must openly declare that we are not innocent of the Nazi murders, of the murder of German communists, Poles, Jews, and the people in German-occupied countries. No doubt others made mistakes too, but the wave of crime started here and here it reached its highest peak. The guilt exists, there is no doubt about that — even if there were no other guilt than that of the six million clay urns containing the ashes of incinerated Jews from all over Europe. And this guilt lies heavily upon the German people and the German name, even upon Christendom. For in our world and in our name have these things been done.""

"The renunciation of war as expressed in the Japanese Constitution has given a first ray of hope to a world in darkness and despair, and men today cling to this hope passionately. Can we really do something about it or are we to stand aside as idle onlookers, unable to contribute for better or for worse?"

"I have never concealed the fact and said it before the court in 1938 that I came from an anti-Semitic past and tradition... I ask only that you look at my life historically and take it as history. I believe that from 1933 I truly represented the Lutheran-Christian outlook on the Jewish question — as I revealed before the court — but that I returned home after eight years' imprisonment as a completely different person."

"We had been frightened of atomic weapons since 1945. In those days I became convinced — and remain convinced now — that, after Hitler, Truman was the greatest murderer in the world."

"For politicians truth and falsehood are unimportant. So I never could become a politician — not even a church politician."

"I began my political responsibility as an ultra-conservative. I wanted the Kaiser to come back; and now I am a revolutionary. I really mean that. If I live to be a hundred I shall maybe be an anarchist, for an anarchist wants to do without all government."

"One thing is clear, the president of North Vietnam is not a fanatic. He is a very strong and determined man, but capable of listening, something that is very rare in a person of his position."

"I am now convinced that the Reformation of the church will come from the east. In the west there is no spiritual life. (I'm speaking of the Protestant church and not the Roman Catholic church.) We have civilisation and we try to keep up culture, but we have no spiritual life. The east has a spiritual life. They know that colour influences the spirit more than black lines. In Russia there is still the notion that art is nearer religion than thinking in lines and logic. All abstract rationalising needs to be filled out with sensual thinking and feelings. In Russia there is still a strong impression of colour."

"You suppose that Christianity is oppressed in Germany and that there is a rule by force and secret trial. Though this is not the case, the German State cannot be expected to tolerate incessant attacks, open or veiled, by ministers of the Christian faith upon its very foundations. There are recalcitrant pastors who seem to be unaware of the fact that they would have been shot, hanged or burned long ago if it had not been for the gigantic and successful struggle of Adolf Hitler to safeguard civilization in this country against the horrors of Communism. Therefore by attacking National Socialism, they are striking at themselves."

"The Confessional Church as a whole did not offer resistance in the political sense, with the intent of bringing down the National Socialist regime. It fought first to keep its organizational structures intact and then preserve the independence of church doctrine, according to which the Christian commandments were not to be subordinated to Nazi ideology. However, the regime often felt politically and ideologically attacked by this ecclesiastical and theological contrariness. Henceforth a rupture ran through all the churches of the German states: the adherents of the Confessional Church found themselves increasingly in a state of principled opposition to both the state and the German Christians, who were committed National Socialists. In many Christians of the Confessional Church the oppositional stance eventually evolved into political resistance. Duty bound by conscience and often entirely on their own (and at other times supported by their fellow congregants), they fought with the means at their disposal—sermons and the written word—first against state intrusion into church life and then against National Socialist ideology in practice, for example when it targeted the handicapped. Moreover, they also opposed a Christian faith that was blended with anti-Semitism and “neo-Pagan heresies.” The latter included the call for a “heroic Jesus” as well as the desire for a “true to type” faith founded on “race, national characteristics [Volkstum], and nation.”"

"He called on the people to show a sense of responsibility towards their fellow-men, he abjured them not to forget the lessons of the past and, above all, he reminded them constantly of the burden of guilt which had to be redeemed before a new life could begin. In so doing he was at pains not to exclude himself from a like responsibility, and told in this connexion the story of the visit which he and his wife paid to Dachau in the autumn of 1945. "After showing her the cell in which he had been confined for so many months, they passed the crematorium. A great white-painted board had been affixed to a tree and on it, in black letters, they read: "Here between the years 1933 and 1945 238,756 human beings were incinerated." At that moment, Niemoller told his audience, the consciousness of his own guilt and his own failure assailed him as never before. "And God asked me — as once He asked the First Man after the Fall, Adam — Man, where wast thou in those years 1933 to 1945? I knew I had no answer to that question. True, I had an alibi in my pocket, for the years 1937 to 1945, my identity disc from the concentration camp. But what help to me was that? God was not asking me where I had been from 1937 to 1945, but from 1933 to 1945, and for the years 1933 to 1937 I had no answer. Should I have said perhaps: 'As a pastor in those years I bore courageous witness to the Faith; I dared to speak, and risked life and freedom in doing so?' But God did not ask about that. God asked: 'Where were you from 1933 to 1945 when human beings were incinerated here? When, in 1933, Goering publicly boasted that all active Communists had been imprisoned and rendered harmless — that was when we forgot our responsibility, that was when we should have warned our parishioners. Many a man from my own parish, who went and joined the National Socialist Party and who is now to do penance for his act, could rise up against me today and say that he would have acted differently if I had not kept silence at that time. … I know that I made my contribution towards the enslavement of the German people."

"The Reverend Martin Niemoeller had personally welcomed the coming to power of the Nazis in 1933. In that year his autobiography, From U-boat to Pulpit, had been published. The story of how this submarine commander in the First World War had become a prominent Protestant pastor was singled out for special praise in the Nazi press and became a best seller. To Pastor Niemoeller, as to many a Protestant clergyman, the fourteen years of the Republic had been, as he said, "years of darkness" and at the close of his autobiography he added a note of satisfaction that the Nazi revolution had finally triumphed and that it had brought about the "national revival" for which he himself had fought so long — for a time in the free corps, from which so many Nazi leaders had come. He was soon to experience a terrible disillusionment. … By the beginning of 1934, the disillusioned Pastor Niemoeller had become the guiding spirit of the minority resistance in both the "Confessional Church" and the Pastor's Emergency League."

"Niemöller had once again delivered a rebellious sermon in Dahlem; at the same time transcripts of his tapped telephone conversations were presented to Hitler. In a bellow, Hitler ordered Niemöller to be put in a concentration camp and, since he had proven himself to be incorrigible, kept there for life."

"Let me give you a definition of ethics: It is good to maintain and further life — it is bad to damage and destroy life. And this ethic, profound and universal, has the significance of a religion. It is religion."

"The awareness that we are all human beings together has become lost in war and through politics. We have reached the point of regarding each other only as members of a people either allied with us or against us and our approach; prejudice, sympathy, or antipathy are all conditioned on that. Now we must rediscover the fact that we — all together — are human beings, and that we must strive to concede to each other what moral capacity we have. Only in this way can we begin to believe that in other peoples as well as in ourselves there will arise the need for a new spirit which can be the beginning of a feeling of mutual trustworthiness toward each other."

"Any religion or philosophy which is not based on a respect for life is not a true religion or philosophy."

"Defined from outside and quite empirically, complete civilization consists in realizing all possible progress in discovery and invention and in the arrangements of human society, and seeing that they work together for the spiritual perfecting of individuals, which is the real and final object of civilization. Reverence for life is in a position to complete this conception of civilization and to build its foundations on what lies at the core of our being. This it does by defining what is meant by the spiritual perfecting of man and making it consist in reaching the spirituality of an ever-deepening reverence for life."

"This dogma had first to be shattered before men could once more go out in quest of the historical Jesus, before they could even grasp the thought of His existence. That the historic Jesus is something different from the Jesus Christ of the doctrine of the Two Natures seems to us now self-evident. We can, at the present day, scarcely imagine the long agony in which the historical view of the life of Jesus came to birth. And even when He was once more recalled to life. He was still, like Lazarus of old, bound hand and foot with grave-clothes — the grave-clothes of the dogma of the Dual Nature."

"Thus each successive epoch of theology found its own thoughts in Jesus; that was, indeed, the only way in which it could make Him live. But it was not only each epoch that found its reflection in Jesus; each individual created Him in accordance with his own character. There is no historical task which so reveals a man's true self as the writing of a Life of Jesus."

"The ideal "Life of Jesus" [biography] at the close of the nineteenth century is the "Life" which Heinrich Julius Holtzmann did not write — but which can be pieced together from his commentary on the synoptic gospels and his new testament theology. It is ideal because, for one thing, it is unwritten, and arises only in the idea of the reader by the aid of his own imagination, and, for another, because it is traced only in the most general outline."

"The historical Jesus will be to our time a stranger and an enigma. The study of the Life of Jesus has had a curious history. It set out in quest of the historical Jesus, believing that when it had found Him it could bring Him straight into our time as a Teacher and Savior. It loosed the bands by which He had been riveted for centuries to the stony rocks of ecclesiastical doctrine, and rejoiced to see life and movement coming into the figure once more, and the historical Jesus advancing, as it seemed, to meet it. But He does not stay; He passes by our time and returns to His own. What surprised and dismayed the theology of the last forty years was that, despite all forced and arbitrary interpretations, it could not keep Him in our time, but had to let Him go. He returned to his own time, not owing to the application of any historical ingenuity, but by the same inevitable necessity by which the liberated pendulum returns to its original position."

"Modern Christianity must always reckon with the possibility of having to abandon the historical figure of Jesus. Hence it must not artificially increase his importance by referring all theological knowledge to him and developing a ‘christo-centric’ religion: the Lord may always be a mere element in ‘religion’, but he should never be considered its foundation. (p. 402)"

"A word in conclusion about the relations between the whites and blacks. What must be the general character of the intercourse between them? Am I to treat the black man as my equal or my inferior? I must show him that I can respect the dignity of human personality in every one, and this attitude in me he must be able to see for himself; but the essential thing is that there shall be a real feeling of brotherliness. How far this is to find complete expression in the sayings and doings of daily life must be settled by circumstances. The negro is a child, and with children nothing can be done without the use of authority. We must, therefore, so arrange the circumstances of daily life that my natural authority can find expression. With regard to the negroes, then, I have coined the formula: "I am your brother, it is true, but your elder brother.""

"Truth has no special time of its own. Its hour is now — always, and indeed then most truly when it seems most unsuitable to actual circumstances. Care for distress at home and care for distress elsewhere do but help each other if, working together, they wake men in sufficient numbers from their thoughtlessness, and call into life a new spirit of humanity."

"Until he extends the circle of his compassion to all living things, man will not himself find peace."

"The good conscience is an invention of the devil."

"The ethical ideas on which civilization rests have been wandering about the world, poverty-stricken and homeless. No theory of the universe has been advanced which can give them solid foundation; in fact not one has made its appearance which can claim for itself solidity and inner consistency. The age of philosophical dogmatism had come to an end, and after that nothing was recognized as truth except the science which described reality. Complete theories of the universe no longer appeared as fixed stars; they were regarded as resting on hypothesis, and ranked no higher than comets."

"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."

"The last fact which knowledge can discover is that the world is a manifestation, and in every way a puzzling manifestation, of the universal will to live."

"Resignation as to knowledge of the world is for me not an irretrievable plunge into a scepticism which leaves us to drift about in life like a derelict vessel. I see in it that effort of honesty which we must venture to make in order to arrive at the serviceable world-view which hovers within sight. Every world-view which fails to start from resignation in regard to knowledge is artificial and a mere fabrication, for it rests upon an inadmissible interpretation of the universe."

"World-view is a product of life-view, not vice versa."

"Reverence for life, veneratio vitæ, is the most direct and at the same time the profoundest achievement of my will-to-live. In reverence for life my knowledge passes into experience. The simple world- and life-affirmation which is within me just because I am will-to-live has, therefore, no need to enter into controversy with itself, if my will-to-live learns to think and yet does not understand the meaning of the world. In spite of the negative results of knowledge, I have to hold fast to world- and life-affirmation and deepen it. My life carries its own meaning in itself. This meaning lies in my living out the highest idea which shows itself in my will-to-live, the idea of reverence for life. With that for a starting-point I give value to my own life and to all the will-to-live which surrounds me, I persevere in activity, and I produce values."

"Ethics, too, are nothing but reverence for life. That is what gives me the fundamental principle of morality, namely, that good consists in maintaining, promoting, and enhancing life, and that destroying, injuring, and limiting life are evil."

"Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself. Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe."

"From my youth onwards, I have felt sure that all thought which thinks itself out to an issue ends in mysticism. In the stillness of the African jungle I have been able to work out this thought and give it expression."

"The restoration of our world-view can come only as a result of inexorably truth-loving and recklessly courageous thought. Such thinking alone is mature enough to learn by experience how the rational, when it thinks itself out to a conclusion, passes necessarily over into the non-rational. World- and life-affirmation and ethics are non-rational. They are not justified by any corresponding knowledge of the nature of the world, but are the disposition in which, through the inner compulsion of our will-to-live, we determine our relation to the world. What the activity of this disposition of ours means in the evolution of the world, we do not know. Nor can we regulate this activity from outside; we must leave entirely to each individual its shaping and its extension. From every point of view, then, world- and life-affirmation and ethics are non-rational, and we must have the courage to admit it."

"If rational thought thinks itself out to a conclusion, it arrives at something non-rational which, nevertheless, is a necessity of thought. This is the paradox which dominates our spiritual life. If we try to get on without this non-rational element, there result views of the world and of life which have neither vitality nor value."

"The way to true mysticism leads up through rational thought to deep experience of the world and of our will-to-live. We must all venture once more to be "thinkers," so as to reach mysticism, which is the only direct and the only profound world-view. We must all wander in the field of knowledge to the point where knowledge passes over into experience of the world. We must all, through thought, become religious. This rational thought must become the prevailing force among us, for all the valuable ideas that we need develop out of it. In no other fire than that of the mysticism of reverence for life can the broken sword of idealism be forged anew."

"True philosophy must start from the most immediate and comprehensive fact of consciousness: "I am life that wants to live, in the midst of life that wants to live.""

"Never for a moment do we lay aside our mistrust of the ideals established by society, and of the convictions which are kept by it in circulation. We always know that society is full of folly and will deceive us in the matter of humanity. … humanity meaning consideration for the existence and the happiness of individual human beings."

"Just as the wave cannot exist for itself, but is ever a part of the heaving surface of the ocean, so must I never live my life for itself, but always in the experience which is going on around me. It is an uncomfortable doctrine which the true ethics whisper into my ear. You are happy, they say; therefore you are called upon to give much."

"The disastrous feature of our civilization is that it is far more developed materially than spiritually. Its balance is disturbed … Now come the facts to summon us to reflect. They tell us in terribly harsh language that a civilization which develops only on its material side, and not in the sphere of the spirit … heads for disaster."

"The ethic of Reverence for Life prompts us to keep each other alert to what troubles us and to speak and act dauntlessly together in discharging the responsibility that we feel. It keeps us watching together for opportunities to bring some sort of help to animals in recompense for the great misery that men inflict upon them, and thus for a moment we escape from the incomprehensible horror of existence."

"I must interpret the life about me as I interpret the life that is my own. My life is full of meaning to me. The life around me must be full of significance to itself. If I am to expect others to respect my life, then I must respect the other life I see, however strange it may be to mine. And not only other human life, but all kinds of life: life above mine, if there be such life; life below mine, as I know it to exist. Ethics in our Western world has hitherto been largely limited to the relations of man to man. But that is a limited ethics. We need a boundless ethics which will include the animals also."

"A man is really ethical only when he obeys the constraint laid on him to help all life which he is able to succor, and when he goes out of his way to avoid injuring anything living. He does not ask how far this or that life deserves sympathy as valuable in itself, nor how far it is capable of feeling. To him life as such is sacred. He shatters no ice crystal that sparkles in the sun, tears no leaf from its tree, breaks off no flower, and is careful not to crush any insect as he walks. If he works by lamplight on a summer evening, he prefers to keep the window shut and to breathe stifling air, rather than to see insect after insect fall on his table with singed and sinking wings. If he goes out in to the street after a rainstorm and sees a worm which has strayed there, he reflects that it will certainly dry up in the sunshine, if it does not quickly regain the damp soil into which it can creep, and so he helps it back from the deadly paving stones into the lush grass. Should he pass by an insect which has fallen into a pool, he spares the time to reach it a leaf or stalk on which it may clamber and save itself."

"The man who has become a thinking being feels a compulsion to give every will-to-live the same reverence for life that he gives to his own. He experiences that other life in his own."

"It is the fate of every truth to be an object of ridicule when it is first acclaimed. It was once considered foolish to suppose that black men were really human beings and ought to be treated as such. What was once foolish has now become a recognized truth. Today it is considered as exaggeration to proclaim constant respect for every form of life as being the serious demand of a rational ethic. But the time is coming when people will be amazed that the human race existed so long before it recognized that thoughtless injury to life is incompatible with real ethics. Ethics is in its unqualified form extended responsibility to everything that has life."

"As long as I can remember, I have suffered because of the great misery I saw in the world. I never really knew the artless, youthful joy of living, and I believe that many children feel this way, even when outwardly they seem to be wholly happy and without a single care."

"One thing that specially saddened me was that the unfortunate animals had to suffer so much pain and misery. The sight of an old limping horse, tugged forward by one man while another kept beating it with a stick to get it to the knacker's yard at Colmar, haunted me for weeks. It was quite incomprehensible to me — this was before I began going to school — why in my evening prayers I should pray for human beings only. So when my mother had prayed with me and had kissed me good-night, I used to add silently a prayer that I had composed myself for all living creatures. It ran thus: "O, heavenly Father, protect and bless all things that have breath; guard them from all evil, and let them sleep in peace.""

"We came to a tree which was still bare, and on which the birds were singing out gaily in the morning, without any fear of us. Then stooping over like an Indian on the hunt, my companion placed a pebble in the leather of his sling and stretched it. Obeying his peremptory glance I did the same, with frightful twinges of conscience, vowing firmly that I would shoot when he did. At that very moment the church bells began to sound, mingling with the song of the birds in the sunshine. It was the warning bell that came a half-hour before the main bell. For me it was a voice from heaven. I threw the sling down, scaring the birds away, so that they were safe from my companion's sling, and fled home. And ever afterwards when the bells of Holy Week ring out amidst the leafless trees in the sunshine I remember with moving gratitude how they rang into my heart at that time the commandment: Thou shalt not kill."

"I have twice gone fishing with rod and line just because other boys asked me to, but this sport was soon made impossible for me by the treatment of the worms that were put on the hook for bait, and the wrenching of the mouths of the fishes that were caught. I gave it up, and even found courage enough to dissuade other boys from going."

"Very little of the great cruelty shown by men can really be attributed to cruel instinct. Most of it comes from thoughtlessness or inherited habit. The roots of cruelty, therefore, are not so much strong as widespread. But the time must come when inhumanity protected by custom and thoughtlessness will succumb before humanity championed by thought. Let us work that this time may come."

"The great secret of success is to go through life as a man who never gets used up. That is possible for him who never argues and strives with men and facts, but in all experience retires upon himself, and looks for the ultimate cause of things in himself."

"I was convinced — and I am so still — that the fundamental principles of Christianity have to be proved true by reasoning, and by no other method. Reason, I said to myself, is given us that we may bring everything within the range of its action, even the most exalted ideas of religion. And this certainty filled me with joy."

"As a rule there are in everyone all sorts of good ideas, ready like tinder. But much of this tinder catches fire, or catches it successfully, only when it meets some flame or spark from outside, i.e. from some other person. Often, too, our own light goes out, and is rekindled by some experience we go through with a fellow-man. Thus we have each of us cause to think with deep gratitude of those who have lighted the flames within us."

"Every start upon an untrodden path is a venture which only in unusual circumstances looks sensible and likely to be successful."

"Altogether, Jesus never behaves like a man wandering in a system of delusions. He reacts in absolutely normal fashion to what is said to Him, and to the events that concern Him. He is never out of touch with reality."

"The great fault of all ethics hitherto has been that they believed themselves to have to deal only with the relations of man to man. In reality, however, the question is what is his attitude to the world and all life that comes within his reach. A man is ethical only when life, as such, is sacred to him, and that of plants and animals as that of his fellow men, and when he devotes himself helpfully to all life that is in need of help. Only the universal ethic of the feeling of responsibility in an ever-widening sphere for all that lives — only that ethic can be founded in thought. … The ethic of Reverence for Life, therefore, comprehends within itself everything that can be described as love, devotion, and sympathy whether in suffering, joy, or effort."

"The ethic of Reverence for Life is the ethic of Love widened into universality."

"What has been presented as Christianity during these nineteen centuries is only a beginning, full of mistakes, not full blown Christianity springing from the spirit of Jesus."

"To the question whether I am a pessimist or an optimist, I answer that my knowledge is pessimistic, but my willing and hoping are optimistic."

"Indian thought has greatly attracted me since in my youth I first became acquainted with it through reading the works of Arthur Schopenhauer. From the very beginning I was convinced that all thought is really concerned with the great problem of how man can attain to spiritual union with infinite Being. My attention was drawn to Indian thought because it is busied with this problem and because by its nature it is mysticism. What I liked about it also was that Indian ethics are concerned with the behaviour of man to all living beings and not merely with his attitude to his fellow-man and to human society."

"There are two great fundamental problems common to all thought: (i) the problem of world- and life-affirmation and world- and life-negation, and (2) the problem of ethics and the relations between ethics and these two forms of man's spiritual attitude to Being."

"We await the Indian thinker who will expound to us the mysticism of spiritual union with infinite Being as it is in itself, not as it is set down in the ancient texts or according to the meaning read into them by their interpreters. It belongs to the nature of mysticism that it is timeless and appeals to no other authority than that of the truth which it carries within it. The pathway from imperfect to perfect recognised truth leads through the valley of reality."

"The deepest thinking is humble. It is only concerned that the flame of truth which it keeps alive should burn with the strongest and purest heat; it does not trouble about the distance to which its brightness penetrates."

"We cannot understand what happens in the universe. What is glorious in it is united with what is full of horror. What is full of meaning is united to what is senseless. The spirit of the universe is at once creative and destructive — it creates while it destroys and destroys while it creates, and therefore it remains to us a riddle. And we must inevitably resign ourselves to this."

"When in the spring the withered gray of the pastures gives place to green, this is due to the millions of young shoots which sprout up freshly from the old roots. In like manner the revival of thought which is essential for our time can only come through a transformation of the opinions and ideals of the many brought about by individual and universal reflection about the meaning of life and of the world."

"It is the fate of 'little faiths' of truth that they, true followers of Peter, whether they be Roman or the Protestant observance, cry out and sink in the sea of ideas, where the followers of Paul, believing in the Spirit, walk secure and undismayed."

"Christianity has had to give up one piece after another of what it still imagined it possessed in the way of explanations of the universe. In this development it grows more and more into an expression of what constitutes its real nature. In a remarkable process of spiritualization it advances further and further from naive naiveté into the region of profound naiveté. The greater the number of explanations that slip from its hands, the more is the first of the Beatitudes, which may indeed be regarded as prophetic word concerning Christianity, fulfilled: "Blessed are the poor in spirit; for theirs is the Kingdom of Heaven.""

"When Christianity becomes conscious of its innermost nature, it realizes that it is godliness rising our of inward constraint. The highest knowledge is to know that we are surrounded by mystery. Neither knowledge nor hope for the future can be the pivot of our life or determine its direction. It is intended to be solely determined by our allowing ourselves to be gripped by the ethical God, who reveals Himself in us, and by our yielding our will to His."

"Anyone who proposes to do good must not expect people to roll stones out of his way, but must accept his lot calmly if they even roll a few more upon it. A strength which becomes clearer and stronger through its experience of such obstacles is the only strength that can conquer them. Resistance is only a waste of strength."

"Not one of us knows what effect his life produces, and what he gives to others; that is hidden from us and must remain so, though we are often allowed to see some little fraction of it, so that we may not lose courage."

"The deeper we look into nature, the more we recognize that it is full of life, and the more profoundly we know that all life is a secret and that we are united with all life that is in nature. Man can no longer live for himself alone. We realize that all life is valuable, and that we are united to all this life. From this knowledge comes our spiritual relationship to the universe."

"Most men are scantily nourished on a modicum of happiness and a number of empty thoughts which life lays on their plates. They are kept in the road of life through stern necessity by elemental duties which they cannot avoid. Again and again their will-to-live becomes, as it were, intoxicated: spring sunshine, opening flowers, moving clouds, waving fields of grain — all affect it. The manifold will-to-live, which is known to us in the splendid phenomena in which it clothes itself, grasps at their personal wills. They would fain join their shouts to the mighty symphony which is proceeding all around them. The world seem beauteous...but the intoxication passes. Dreadful discords only allow them to hear a confused noise, as before, where they had thought to catch the strains of glorious music. The beauty of nature is obscured by the suffering which they discover in every direction. And now they see again that they are driven about like shipwrecked persons on the waste of ocean, only that the boat is at one moment lifted high on the crest of the waves and a moment later sinks deep into the trough; and that now sunshine and now darkening clouds lie on the surface of the water. And now they would fain persuade themselves that land lies on the horizon toward which they are driven. Their will-to-live befools their intellect so that it makes efforts to see the world as it would like to see it. It forces this intellect to show them a map which lends support to their hope of land. Once again they essay to reach the shore, until finally their arms sink exhausted for the last time and their eyes rove desperately from wave to wave. … Thus it is with the will-to-live when it is unreflective. But is there no way out of this dilemma? Must we either drift aimlessly through lack of reflection or sink in pessimism as the result of reflection? No. We must indeed attempt the limitless ocean, but we may set our sails and steer a determined course."

"The mistake made by all previous systems of ethics has been the failure to recognize that life as such is the mysterious value with which they have to deal. All spiritual life meets us within natural life. Reverence for life, therefore, is applied to natural life and spiritual life alike. In the parable of Jesus, the shepherd saves not merely the soul of the lost sheep but the whole animal. The stronger the reverence for natural life, the stronger grows also that for spiritual life."

"The ethic of reverence for life constrains all, in whatever walk of life they may find themselves, to busy themselves intimately with all the human and vital processes which are being played out around them, and to give themselves as men to the man who needs human help and sympathy. It does not allow the scholar to live for his science alone, even if he is very useful to the community in so doing. It does not permit the artist to exist only for his art, even if he gives inspiration to many by its means. It refuses to let the business man imagine that he fulfills all legitimate demands in the course of his business activities. It demands from all that they should sacrifice a portion of their own lives for others. In what way and in what measure this is his duty, this everyone must decide on the basis of the thoughts which arise in himself, and the circumstances which attend the course of his own life. The self-sacrifice of one may not be particularly in evidence. He carries it out simply by continuing his normal life. Another is called to some striking self-surrender which obliges him to set on one side all regard for his own progress. Let no one measure himself by his conclusions respecting someone else. The destiny of men has to fulfill itself in a thousand ways, so that goodness may be actualized. What every individual has to contribute remains his own secret. But we must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: 'He who loses his life shall find it.'"

"To the man who is truly ethical all life is sacred, including that which from the human point of view seems lower in the scale. He makes distinctions only as each case comes before him, and under the pressure of necessity, as, for example, when it falls to him to decide which of two lives he must sacrifice in order to preserve the other. But all through this series of decisions he is conscious of acting on subjective grounds and arbitrarily, and knows that he bears the responsibility for the life which is sacrificed."

"There slowly grew up in me an unshakable conviction that we have no right to inflict suffering and death on another living creature unless there is some unavoidable necessity for it, and that we ought all of us to feel what a horrible thing it is to cause suffering and death out of mere thoughtlessness. And this conviction has influenced me only more and more strongly with time. I have grown more and more certain that at the bottom of our heart we all think this, and that we fail to acknowledge it because we are afraid of being laughed at by other people as sentimentalists, though partly also because we allow our best feelings to get blunted. But I vowed that I would never let my feelings get blunted, and that I would never be afraid of the reproach of sentimentalism."

"Faith which refuses to face indisputable facts is but little faith. Truth is always gain, however hard it is to accommodate ourselves to it. To linger in any kind of untruth proves to be a departure from the straight way of faith."

"We do not have a complete and satisfying knowledge of the world. We are reduced to the simple conclusion that everywhere in the world there is life like ourselves and that all life is shrouded in mystery. A true acquaintance with the world consists in being filled with a sense of the mystery of existence and life. This mystery becomes only more mysterious with every advance in scientific research. To be filled with the mystery of life is like that which is called in the language of mysticism the "wise ignorance," an ignorance which is nonetheless knowledge of the essential."

"The thinking man must … oppose all cruel customs no matter how deeply rooted in tradition and surrounded by a halo. True manhood is too precious a spiritual good for us to surrender any part of it to thoughtlessness."

"We cannot abdicate our conscience to an organization, nor to a government. 'Am I my brother's keeper?' Most certainly I am! I cannot escape my responsibility by saying the State will do all that is necessary. It is a tragedy that nowadays so many think and feel otherwise."

"Example is not the main thing. It is the only thing. That is, if the one giving the example is not saying to himself, 'Behold I am giving an example.' That spoils it. Anyone thinking of the example he will give to others has lost his simplicity. Only as a man has simplicity can his example influence others."

"We have learned to tolerate the facts of war: that men are killed en masse — some twenty million in the Second World War — that whole cities and their inhabitants are annihilated by the atomic bomb, that men are turned into living torches by incendiary bombs. We learn of these things from the radio or newspapers and we judge them according to whether they signify success for the group of peoples to which we belong, or for our enemies. When we do admit to ourselves that such acts are the results of inhuman conduct, our admission is accompanied by the thought that the very fact of war itself leaves us no option but to accept them. In resigning ourselves to our fate without a struggle, we are guilty of inhumanity."

"What really matters is that we should all of us realize that we are guilty of inhumanity. The horror of this realization should shake us out of our lethargy so that we can direct our hopes and our intentions to the coming of an era in which war will have no place."

"The only originality I claim is that for me this truth goes hand in hand with the intellectual certainty that the human spirit is capable of creating in our time a new mentality, an ethical mentality. Inspired by this certainty, I too proclaim this truth in the hope that my testimony may help to prevent its rejection as an admirable sentiment but a practical impossibility. Many a truth has lain unnoticed for a long time, ignored simply because no one perceived its potential for becoming reality."

"Only when an ideal of peace is born in the minds of the peoples will the institutions set up to maintain this peace effectively fulfill the function expected of them."

"May the men who hold the destiny of peoples in their hands, studiously avoid anything that might cause the present situation to deteriorate and become even more dangerous. May they take to heart the words of the Apostle Paul: "If it be possible, as much as lieth in you, live peaceably with all men." These words are valid not only for individuals, but for nations as well. May these nations, in their efforts to maintain peace, do their utmost to give the spirit time to grow and to act."

"At sunset of the third day, near the village of Igendja, we moved along an island set in the middle of the wide river. On a sandback to our left, four hippopotamuses and their young plodded along in our same direction. Just then, in my great tiredness and discouragement, the phrase "Reverence for Life" struck me like a flash. As far as I knew, it was a phrase I had never heard nor ever read. I realized at once that it carried within itself the solution to the problem that had been torturing me. Now I knew that a system of values which concerns itself only with our relationship to other people is incomplete and therefore lacking in power for good. Only by means of reverence for life can we establish a spiritual and humane relationship with both people and all living creatures within our reach. Only in this fashion can we avoid harming others, and, within the limits of our capacity, go to their aid whenever they need us."

"I am life which wants to live admidst of lives that want to live."

"Those who thank God much are the truly wealthy. So our inner happiness depends not on what we experience but on the degree of our gratitude to God, whatever the experience."

"Whoever has looked into the eyes of Jesus as he appears to us in his words knows that true happiness consists of service to this great One and his Spirit — and a life offered to his work. Those who accept this mode of life, who know how to live it, become brothers and sisters."

"The man who dares to live his life with death before his eyes, the man who receives life back bit by bit and lives as though it did not belong to him by right but has been bestowed on him as a gift, the man who has such freedom and peace of mind that he has overcome death in his thoughts — such man believes in eternal life because it is already his, it is a present experience, and he already benefits from its peace and joy. He cannot describe this experience in words. He may not be able to conform his view with the traditional picture of it. But one thing he knows for certain: Something within us does not pass away, something goes on living and working wherever the kingdom of the spirit is present. It is already working and living within us, because in our hearts we have been able to reach life by overcoming death."

"I do not want to frighten you by telling you about the temptations life will bring. Anyone who is healthy in spirit will overcome them. But there is something I want you to realize. It does not matter so much what you do. What matters is whether your soul is harmed by what you do. If your soul is harmed, something irreparable happens, the extent of which you won't realize until it will be too late."

"Don't let your hearts grow numb. Stay alert. It is your soul which matters."

"Not less strong than the will to truth must be the will to sincerity. Only an age, which can show the courage of sincerity, can possess truth, which works as a spiritual force within it."

"Only at quite rare moments have I felt really glad to be alive. I could not but feel with a sympathy full of regret all the pain that I saw around me, not only that of men but that of the whole creation. From this community of suffering I have never tried to withdraw myself. It seemed to me a matter of course that we should all take our share of the burden of pain which lies upon the world."

"Profound love demands a deep conception and out of this develops reverence for the mystery of life. It brings us close to all beings, to the poorest and smallest as well as all others."

"The only way out of today's misery is for people to become worthy of each other's trust."

"Man can hardly even recognize the devils of his own creation."

"I don't know what your destiny will be, but one thing I know, the only ones among you who will be really happy are those who have sought and found how to serve."

"I have given my life to try to alleviate the sufferings of Africa. There is something that all white men who have lived here like I must learn and know: that these individuals are a sub-race. They have neither the intellectual, mental, or emotional abilities to equate or to share equally with white men in any function of our civilization. I have given my life to try to bring them the advantages which our civilization must offer, but I have become well aware that we must retain this status: the superior and they the inferior. For whenever a white man seeks to live among them as their equals they will either destroy him or devour him. And they will destroy all of his work. Let white men from anywhere in the world, who would come to Africa, remember that you must continually retain this status; you the master and they the inferior like children that you would help or teach. Never fraternize with them as equals. Never accept them as your social equals or they will devour you. They will destroy you."

"To me, Dr. Schweitzer is the one truly great individuals our modern times have produced."

"Few authors in modern times can be said to have redirected the course of an entire field of study. In 1906, Albert Schweitzer did, with his brilliant monograph, The Quest of the Historical Jesus... Schweitzer was convinced that Jesus was an apocalypticist. Schweitzer is best known, of course, for his humanitarian endeavors. After giving up an extraordinarily promising academic career as a philosopher-theologian in Strasbourg to establish a medical mission in French Equatorial Africa, he spent his life curing the sick in his jungle clinic, far removed from the ivy towers of the European intellectual scene. ... The bulk of his book recounts the attempts since the Enlightenment to produce a life of Jesus. With scathing wit, penetrating analysis, and inimitable turns of phrase, Schweitzer shows that every generation of scholars that attempted to write a life of Jesus in fact portrayed Jesus in its own image. ... Schweitzer demonstrates this thesis through an exhaustive analysis of the entire history of scholarship on Jesus—from its beginnings in 1776 with a posthumously published account of a German scholar named H. Reimarus, who argued that Jesus was a political revolutionary whose violent activities were covered up by the Gospel writers, to the rationalist views of Heinrich Paulus and the myth-oriented response of D. F. Strauss... on down to his own day. ... he scorns every attempt to make Jesus into a modern man, who promoted, in substance, the religious, political, cultural, or social agenda of modern European intellectuals. For Schweitzer, Jesus was a man of the past. To understand what he was really like, we must situate him in his own context, not pretend that he fits perfectly well into our own. ... Schweitzer did not think that the historical Jesus shared the problems or perspectives of the twentieth century. Instead, Jesus was a first-century apocalypticist, who never expected that there would be a twentieth century. He thought that the end of the world was coming within his own lifetime. In fact, he expected it to come before the year was out. When it didn't come, Schweitzer argued, Jesus decided that he himself needed to suffer in order for God to bring the heavenly Kingdom here to earth. And so he went to his cross fully expecting God to intervene in history in a climactic act of judgment. When at his last meal he told his disciples that he would not drink wine again until he drank it anew with them in the Kingdom, he was not thinking that this would be two thousand years hence, but in the next day or two. It turns out that Jesus was wrong. He died on the cross mistaken about his own identity and the plan of God."

"There, in this sorry world of ours, is a great man!"

"He did not preach and did not warn and did not dream that his example would be an ideal and a comfort to innumerable people. He simply acted out of inner necessity."

"The Victorians had not been anxious to go away for the weekend. The Edwardians, on the contrary, were nomadic."

"The once and future king."

"God is love, the parson whined. Yes, and is he also blind?"

"God is love, the bishops tell. Yes, I know, But love is hell."

"Helen whose face was fatal must have wept Many salt tears to keep her eyes so bright Many long nights alone: and every night Men died, she cried, and happy Paris kept Sweet Helen."

"Be kind, Helen, I am so tired of thinking; There are so many difficult corridors of thought, With equal iron banisters leading back again: So many stone stairs, Helen, up which I sought To rediscover the windy sky, and stand, blinking, In the lost sunlight: as bright as pain, Helen. I would give almost anything now Even for pain."

"Little child Who was me once, My pity on you— And reverence.If we could meet Where I once strayed, The betrayer And the betrayed.If we could win back In Time's defiance, Would you be afeared of me, Ten-year-old Terence?No, you would not fear. You would love, trust, Cherish, admire This tedious dust.For oh! we were all brimming once With the sun-sparkled dew. One heart could have loved this hulk— The ignorant heart of you."

"The most difficult thing in the world is to know how to do a thing and to watch somebody else doing it wrong, without comment."

"The fisherman fishes as the urchin eats cream buns, from lust."

"Dogs, like very small children, are quite mad."

"Aviators live by hours, not by days."

"I would recommend a solo flight to all prospective suicides. It tends to make clear the issue of whether one enjoys being alive or not."

"Ther days may come,/Ther days may go,/But still the light of Mem'ry weaves/Those gentle dreams/Of long ago"

"Perhaps we all give the best of our hearts uncritically -- to those who hardly think about us in return."

"She (Maria) lived in an enormous house in the wilds of Northamptonshire, which was about four times longer than Buckingham Palace, but was falling down."

"When she (Maria) had come abreast of the little island of Mistress Masham's Repose, she began to feel piratical. Swouns and Slids, she said to herself, but you could slap her vitals if she did not careen there, and perhaps dig up some buried treasure while about it."

"He (the Professor) was a failure but did his best to hide it. One of his failings was that he could barely write, except in a twelfth century hand, in Latin, with abbreviations."

"A Humble PRESENT to Our Female MOUNTAIN + From the CITIZENS + BOROUGH of LILLIPUT in EXILE"

"They (the enemy) pottered off through Idiot's Utterly, High Hiccough, Malpaquet Middling and Mome."

"And shall the Schoolmen die? And shall the Schoolmen die? Five hundred men of Lilliput Will know the reason why."

""The best thing for being sad," replied Merlin, beginning to puff and blow, "is to learn something. That's the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then — to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the only thing for you. Look what a lot of things there are to learn"."

"Is there anything more terrible than perpetual motion, than doing and doing and doing, without a reason, without a consciousness, without a change, without an end?"

""Yes, that is the equality of man. Slaughter anybody who is better than you are, and then we shall be equal soon enough. All equally dead"."

"“He caught a glimpse of that extraordinary faculty in man, that strange, altruistic, rare, and obstinate decency which will make writers or scientists maintain their truths at the risk of death. Eppur si muove, Galileo was to say; it moves all the same. They were to be in a position to burn him if he would go on with it, with his preposterous nonsense about the earth moving round the sun, but he was to continue with the sublime assertion because there was something which he valued more than himself. The Truth. To recognize and to acknowledge What Is. That was the thing which man could do, which his English could do, his beloved, his sleeping, his now defenceless English. They might be stupid, ferocious, unpolitical, almost hopeless. But here and there, oh so seldome, oh so rare, oh so glorious, there were those all the same who would face the rack, the executioner, and even utter extinction, in the cause of something greater than themselves. Truth, that strange thing, the jest of Pilate's. Many stupid young men had thought they were dying for it, and many would continue to die for it, perhaps for a thousand years. They did not have to be right about their truth, as Galileo was to be. It was enough that they, the few and martyred, should establish a greatness, a thing above the sum of all they ignorantly had.”"

"“I can imagine nothing more terrifying than an Eternity filled with men who were all the same. The only thing which has made life bearable…has been the diversity of creatures on the surface of the globe.”"

""We find that at present the human race is divided into one wise man, nine knaves, and ninety fools out of every hundred. That is, by an optimistic observer. The nine knaves assemble themselves under the banner of the most knavish among them, and become 'politicians'; the wise man stands out, because he knows himself to be hopelessly outnumbered, and devotes himself to poetry, mathematics, or philosophy; while the ninety fools plod off under the banners of the nine villains, according to fancy, into the labyrinths of chicanery, malice and warfare. It is pleasant to have command, observes Sancho Panza, even over a flock of sheep, and that is why the politicians raise their banners. It is, moreover, the same thing for the sheep whatever the banner. If it is democracy, then the nine knaves will become members of parliament; if fascism, they will become party leaders; if communism, commissars. Nothing will be different, except the name. The fools will be still fools, the knaves still leaders, the results still exploitation. As for the wise man, his lot will be much the same under any ideology. Under democracy he will be encouraged to starve to death in a garret, under fascism he will be put in a concentration camp, under communism he will be liquidated.”"

"“Neither force, nor argument, nor opinion," said Merlyn with the deepest sincerity, "are thinking. Argument is only a display of mental force, a sort of fencing with points in order to gain a victory, not for truth. Opinions are the blind alleys of lazy or of stupid men, who are unable to think. If ever a true politician really thinks a subject out dispassionately, even Homo stultus will be compelled to accept his findings in the end. Opinion can never stand beside truth. At present, however, Homo impoliticus is content either to argue with opinions or to fight with his fists, instead of waiting for the truth in his head. It will take a million years, before the mass of men can be called political animals.”"

"If you would see how interwoven it is in the warp and woof of civilization ... go at night-fall to the top of one of the down-town steel giants and you may see how in the image of material man, at once his glory and his menace, is this thing we call a city. There beneath you is the monster, stretching acre upon acre into the far distance. High over head hangs the stagnant pall of its fetid breath, reddened with light from myriad eyes endlessly, everywhere blinking. Thousands of acres of cellular tissue, the city's flesh outspreads layer upon layer, enmeshed by an intricate network of veins and arteries radiating into the gloom, and in them, with muffled, persistent roar, circulating as the blood circulates in your veins, is the almost ceaseless beat of the activity to whose necessities it all conforms. The poisonous waste is drawn from the system of this gigantic creature by infinitely ramifying, thread-like ducts, gathering at their sensitive terminals matter destructive of its life, hurrying it to millions of small intestines to be collected in turn by larger, flowing to the great sewers, on to the drainage canal, and finally to the ocean."

"Pictures deface walls oftener than they decorate them."

"It is where life is fundamental and free that men develop the vision needed to reveal the human soul in the blossoms it puts forth. ... In a great workshop like Chicago this creative power germinates, even though the brutality and selfish preoccupation of the place drive it elsewhere for bread. Men of this type have loved Chicago, have worked for her, and believed in her. The hardest thing they have to bear is her shame. These men could live and work here when to live and work in New York would stifle their genius and fill their purse.... New York still believes that art should be imported; brought over in ships; and is a quite contented market place. So while New York has reproduced much and produced nothing, Chicago's achievements in architecture have gained world-wide recognition as a distinctively American architecture."

"No house should ever be on a hill or on anything. It should be of the hill. Belonging to it. Hill and house should live together each the happier for the other."

"So here I stand before you preaching organic architecture: declaring organic architecture to be the modern ideal."

"I'm no teacher. Never wanted to teach and don't believe in teaching an art. Science yes, business of course..but an art cannot be taught. You can only inculcate it, you can be an exemplar, you can create an atmosphere in which it can grow. Well I suppose I, being an exemplar, could be called a teacher, in spite of myself. So go ahead, call me a teacher."

"A free America, democratic in the sense that our forefathers intended it to be, means just this: individual freedom for all, rich or poor, or else this system of government we call 'democracy' is only an expedient to enslave man to the machine and make him like it."

"Every great architect is — necessarily — a great poet. He must be a great original interpreter of his time, his day, his age."

"The physician can bury his mistakes, but the architect can only advise his clients to plant vines."

"I doubt if there is anything in the world uglier than a Midwestern city."

"Clear out 800,000 people and preserve it as a museum piece."

"New York: Prison towers and modern posters for soap and whiskey. Pittsburgh: Abandon it."

"If you're going to have centralization, why not have it!"

"The scientist has marched in and taken the place of the poet. But one day somebody will find the solution to the problems of the world and remember, it will be a poet, not a scientist."

"I believe in God, only I spell it "Nature"."

"Nature is all the body of God we mortals will ever see."

"Architecture is life, or at least it is life itself taking form and therefore it is the truest record of life as it was lived in the world yesterday, as it is lived today or ever will be lived."

"Here I am, Philip, am I indoors or am I out? Do I take my hat off or keep it on?"

"Study nature, love nature, stay close to nature. It will never fail you."

"Early in life I had to choose between honest arrogance and hypocritical humility. I chose honest arrogance and have seen no occasion to change."

"God is the great mysterious motivator of what we call nature and it has been said often by philosophers, that nature is the will of God. And, I prefer to say that nature is the only body of God that we shall ever see. If we wish to know the truth concerning anything, we'll find it in the nature of that thing."

"The thing always happens that you really believe in; and the belief in a thing makes it happen."

"Human beings can be beautiful. If they are not beautiful it is entirely their own fault. It is what they do to themselves that makes them ugly. The longer I live the more beautiful life becomes. If you foolishly ignore beauty, you will soon find yourself without it. Your life will be impoverished. But if you invest in beauty, it will remain with you all the days of your life."

"About Le Corbusier: Well, now that he's finished one building, he'll go write four books about it."

"Philosophy is to the mind of the architect as eyesight is to his steps. The term "genius" when applied to him simply means a man who understands what others only know about."

"Everyone engaged in creative work is subject to persecution by the odious comparison. Odious comparisons dog the footsteps of all creation wherever the poetic principle is involved because the inferior mind learns only by comparisons; comparisons, usually equivocal, made by selfish interests each for the other. But the superior mind learns by analyses: the study of Nature."

"So the poet in the engineer and the engineer in the poet and both in the architect may be seen here working together, lifelong."

"To survive, our American art was cheating itself of life."

"Everywhere these inventions of science by ignorant misuse of a new technique were wiping out the artist."

"But soon this saving virtue appeared to me in our disgraceful dilemma: Realization that any true cultural significance our American free society could know lay in the proper use of the machine as a tool and used only as a tool."

"Different were the prophets of the human soul."

"Success was misunderstood as essential to progress. Really success was worse than failure."

"If the abstraction is truly made well above the animal nature in man—his gregarious nature—it will keep the ancient rituals of his higher nature as long as possible. Human abstractions if true usually become ritual."

"What means more to the life of the individual in our own place in Time than this study of the nature of human nature, the search to discover pertinent traces of hidden impulses of life, to form continually new abstractions uplifting the life he lives?"

"Might not the spirit of creative art, desperately needed by man, lie in the proper use of the radical new technologies of our times, and so arise?"

"This drift toward quantity instead of quality is largely distortion. Conformity is always too convenient? Quality means individuality, is therefore difficult. But unless we go deeper now, quantity at expense to quality will be our national tragedy—the rise of mediocrity into high places."

"Servility increases—already a seemingly unguarded danger to democracy not only in art and architecture and religion but in all phases of life."

"Between the radical and the conformist lies all the difference between a lithe tendon and a length of gas-pipe."

"See the last chapter in Genesis where Cain, the murderer of his brother, went forth with his sons to found the city. The City is still murdering his brother."

"I then believed critics were by nature no less confused than confusing."

"Thus the plausible expedient has become gospel and continues to be generally foisted upon those who seek better things; the conformities proclaimed by authority, however specious, temporarily mistaken for Godhead."

"In every new expression of a fundamental Idea there will always be the substitutes, the imitations, dangling from it, as the soiled fringe from a good garment."

"Almost all our so-called "modern" is not yet new. It is merely novel by imitation or indirection; or pretense by imported picture."

"Is false abstraction always the consequence of spiritual degeneration?"

"Creation is not only rare but always hazardous. Always was."

"As a people we remain comparative strangers to our own life in our own time in our own home: native culture waiting in vain on our door step."

"For this, if for no other reason, degeneration of creative ability in America has had ample support, and what nobility our society might still have is in danger of being submerged in overwhelming tides of rising conformity."

"As for religion true to the teaching of the great redeemer who said "The Kingdom of God is within you—that religion is yet to come: the concept true not only for the new reality of building but for the faith we call democracy. Nevertheless and notwithstanding, I have wanted to build this faith—life-long."

"Reform only means more conformity. It is form first that is needed."

"The soul of any civilization on earth has ever been and still is Art and Religion, but neither has ever been found in commerce, in government of the police."

"Votes are counted. Yes—but vision can neither be counted nor discounted."

"Both Art and Religion are on the way. Both must go hand in hand as ever before. Both together illuminating our sciences will constitute the soul of this civilization."

"Even though a disgrace, machine-made, ornament stayed and still thrives."

"No jealousy is comparable to professional jealousy."

"Exuberance to me early meant ecstacy of love, the poetic principle of life."

"Nature's own inexhaustible fertility is manifest exuberance, and never less than the elemental poetry of all her structure."

"There is nothing so timid as a million dollars."

"By being so far educated beyond his capacity is he unable to learn within himself from nature? Divorced as he is from her, who and what can now be his? Does the so-called free man of democracy merely exploit his sovereignity?"

"Architecture is intrinsic to Time, Place and Man."

"Science is inventive but creative never."

"Spirit is man's new power if he is to be truly mighty in his civilization."

"Only Art and Religion can bring this new vision as reality to a nation."

"The spiritual dignity of this new humane life for mankind is the Spirit of Man himself sacrosanct."

"Man either learns to usefor humanity his new facilities or he perishes by them."

"The petty bias of personal taste can no longer hide either excrescence or spiritual poverty in the name of style."

"Poetic is prophetic insight."

"Intellectual is not necessarily intelligent either."

"As melody is in music ornament is in architecture revelation of the poetic-principle, with character and significance."

"No! is always easier to say than Yes."

"... the huge business of education is not on speaking terms with culture and such culture as we now have is not on speaking terms with reality."

"Genuine expressions as essence of the great art itself cannot be taught or imitated. Nor can they in any way be forced."

"Great art has always, at first, been controversial. Now that our means of communication have multiplied, how much more so today?"

"Resemblances are mistaken for influences."

"Again: I found repeatedly confirmed that the inferior mind not only learns by comparison, but loosely confers its superlatives, while the superior mind which learns by analysis refrains from superlatives."

"I never had much respect for the collector's mind."

"The screech and mechanical uproar of the big city turns the citified head, fills citified ears — as the song of birds, wind in the trees, animal cries, or as the voices and songs of his loved ones once filled his heart. He is sidewalk-happy."

"New York is the biggest mouth in the world. It appears to be prime example of the herd instinct, leading the universal urban conspiracy to beguile man from his birthright (the good ground), to hang him by his eyebrows from skyhooks above hard pavement, to crucify him, sell him, or be sold by him."

"“The-Shadow-of-the-Wall–Primitive Instincts Still Alive”"

"To look at the cross-section of any plan of a big city is to look at something like the section of a fibrous tumor."

"All fine architectural values are human values, else not valuable."

"I find it hard to believe that the machine would go into the creative artist's hand even were that magic hand in true place. It has been too far exploited by industrialism and science at expense to art and true religion."

"The present is the ever moving shadow that divides yesterday from tomorrow. In that lies hope."

"Tip the world over on its side and everything loose will land in Los Angeles."

"There is nothing more uncommon than common sense."

"She was in a 'facility' which was designed by Frank Lloyd Wright-pink and blue nestled in the hills-what artistry!"

"Among the great modern architects, Louis Sullivan, Frank Lloyd Wright, and Louis Kahn were arguably deists. ... Wright's use of the word “nature” did not mean only what-we-find-outdoors. It was something deeper. Wright knew that when people speak of the “nature of things” they mean their very essence, the that-which-makes-them-what- they-are, which is always and only one step away from that-who-makes- them-what-they-are. ... Wright thought not that he was God but that he brought or allowed God into the world through what he did, creating and designing. ... Wright actually thought himself a prophet, which of course is a different to being God, or an angel. ... bringing God into the world in an act of something like mid-wifery from the womb of nature, is not at all Moses-like. It is not a bringing down of Law from on high after personal coaching from God, but a bringing forth of a God already there in potential. There is no presumption of having seen or met God of the Bible. One makes the God one believes in happen."

"He's the greatest architect of the nineteenth century."

"His place in history is secure. His continuing influence is assured. This country's architectural achievements would be unthinkable without him. He has been a teacher to us all."

"The social outcome of the arts and crafts movement was not commensurate with the needs of the new situation; as Mr. Frank Lloyd Wright pointed out in his memorable speech at Hull House in 1908, the machine itself was as much an instrument of art, in the hands of an artist, as were the simple tools and utensils."

"So long, Frank Lloyd Wright. I can't believe your song is gone so soon. I barely learned the tune"

"If you judge people, you have no time to love them."

"My own Jesus, They say people in hell suffer eternal pain because of the loss of God – they would go through all that suffering if they had just a little hope of possessing God. In my soul I feel just that terrible pain of loss, of God not wanting me, of God not being God, of God not really existing (Jesus, please forgive my blasphemies, I have been told to write everything). That darkness that surrounds me on all sides. I can’t lift my soul to God – no light or inspiration enters my soul. I speak of love for souls, of tender love for God, words pass through my words [sic, lips], and I long with a deep longing to believe in them! What do I labour for? If there be no God—there can be no soul.—If there is no soul then Jesus—You also are not true... Jesus don't let my soul be deceived—nor let me deceive anyone. In the call You said that I would have to suffer much.—Ten years—my Jesus, You have done to me according to Your will—and Jesus hear my prayer—if this pleases You—if my pain and suffering—my darkness and separation gives You a drop of consolation—my own Jesus, do with me as You wish—as long as You wish, without a single glance at my feelings and pain... I beg of You only one thing—please do not take the trouble to return soon.—I am ready to wait for You for all eternity."

"Often I wonder what does really God get from me in this state — no faith, no love — not even in feelings. The other day I can't tell you how bad I felt. — There was a moment when I nearly refused to accept. — Deliberately I took the Rosary and very slowly and without even meditating or thinking – I said it slowly and calmly. The moment passed — but the darkness is so dark, and the pain is so painful. – But I accept whatever He gives and I give whatever He takes. People say they are drawn closer to God — seeing my strong faith. – is this not deceiving people? Every time I have wanted to tell the truth – “that I have no faith” – the words just do not come – my mouth remains closed. – And yet I still keep on smiling at God and all."

"The biggest disease today is not leprosy or tuberculosis, but rather the feeling of being unwanted."

"I try to give to the poor people for love what the rich could get for money. No. I wouldn't touch a leper for a thousand pounds; yet I willingly cure him for the love of God."

"I see God in every human being. When I wash the leper's wounds, I feel I am nursing the Lord himself. Is it not a beautiful experience?"

"People are happier. There are more jobs. There are no strikes."

"Jesus has a very special love for you. As for me, the silence and emptiness is so great that I look and do not see, listen and do not hear. The tongue moves but does not speak."

"I was amazed when I learned that in the West so many young people are on drugs. I tried to understand the reason for this. Why? The answer is, “because in the family there is nobody who cares about them.” Fathers and mothers are so busy they have no time. Young parents work, and the child lives in the street and goes his own way. We speak of peace. These are the things that threaten peace. I think that today peace is threatened by abortion, too, which is a true war, the direct killing of a child by its own mother. In the Bible we read that God clearly said: “Even though a mother did forget her infant, I will not forget him.”Today, abortion is the worst evil, and the greatest enemy of peace. We who are here today were wanted by our parents. We would not be here if our parents had not wanted us.We want children, and we love them. But what about the other millions? Many are concerned about the children, like those in Africa, who die in great numbers either from hunger or for other reasons. But millions of children die intentionally, by the will of their mothers. Because if a mother can kill her own child, what will prevent us from killing ourselves, or one another? Nothing."

"I have found the paradox that if I love until it hurts, then there is no hurt, but only more love."

"From now on you must pray for your people and yourself three times a day."

"We are misunderstood, we are misrepresented, we are misreported. We are not nurses, we are not doctors, we are not teachers, we are not social workers. We are religious, we are religious, we are religious."

"Love is a fruit in season at all times, and within reach of every hand. Anyone may gather it and no limit is set. Everyone can reach this love through meditation, spirit of prayer, and sacrifice, by an intense inner life."

"Do not wait for leaders; do it alone, person to person."

"Be kind to each other in your homes. Be kind to those who surround you. I prefer that you make mistakes in kindness rather than that you work miracles in unkindness. Often just for one word, one look, one quick action, and darkness fills the heart of the one we love."

"I don't know what to say since I don't know what is happening [in Albania]. I can say only one thing. My Albanian people are always in my heart. I pray very much to our Lord that His peace may come to our hearts, in our families and in all the world. I pray for Albania, that the Lord may help its leaders to see clearly because if they want to live in peace, they should love one another."

"The hunger for love is much more difficult to remove than the hunger for bread."

"We are called upon not to be successful, but to be faithful."

"I've never seen the poor people being so familiar with their head of state as they were with her. It was a beautiful lesson for me."

"I think it is very beautiful for the poor to accept their lot, to share it with the passion of Christ. I think the world is being much helped by the suffering of the poor people."

"I do not know anything about Charles Keating's work or his business or the matters you are dealing with. I only know he has been kind and generous to God's poor, and always ready to help whenever there was a need... Whenever someone asks me to speak to a judge, I always tell them to pray, to look into [their] heart, and to do what Jesus would do in that circumstance. And this is what I am asking of you, your Honor."

"I've always said we should help a Hindu become a better Hindu, a Muslim become a better Muslim, a Catholic become a better Catholic."

"I am so pleased with all the good work you are doing for world peace and for people in so many countries. May we continue to work together and to share together all for the glory of God and for the good of man."

"Spread love everywhere you go; first of all in your house. Give love to your children, to your wife or husband, to a next door neighbor. Let no one ever come to you without leaving better and happier. Be the living expression of God's kindness; kindness in your face, kindness in your eyes, kindness in your smile."

"We ourselves feel that what we are doing is just a drop in the ocean. But if the drop was not in the ocean, I think the ocean would be less because of the missing drop."

"I do not agree with a big way of doing things. What matters is the individual. If we wait till we get numbers, then we will be lost in the numbers and we will never be able to show that love and respect for the person."

"I am not sure exactly what heaven will be like, but I do know that when we die and it comes time for God to judge us, He will not ask, "How many good things have you done in your life?," rather He will ask, "How much love did you put into what you did?"

"If I ever become a Saint — I surely be one of "darkness". I will continually be absent from Heaven — to light the light of those in darkness on earth."

"Don't look for big things, just do small things with great love....The smaller the thing, the greater must be our love."

"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?"

"If we have no peace, it is because we have forgotten that we belong to each other."

"People are often unreasonable and self-centered. Forgive them anyway. If you are kind, people may accuse you of ulterior motives. Be kind anyway. If you are honest, people may cheat you. Be honest anyway. If you find happiness, people may be jealous. Be happy anyway. The good you do today may be forgotten tomorrow. Do good anyway. Give the world the best you have and it may never be enough. Give your best anyway. For you see, in the end, it is between you and God. It was never between you and them anyway."

"what I learned that year was that the only love, beyond those that are conditional which one day dry up, the only thing that remains and does not exhaust itself is that love that does not expect love. And so I realized that the richest person in this world is Mother Teresa. No millionaire is richer than that woman...I believe she has boundless love towards humanity."

"How can a girl like you become a nun? Do you realize that you are burying yourself?"

"I could go on and on, filling page after page with dense examples of disasters and crises where Mother Teresa had had no involvement whatsoever. For me, a Calcuttan, born and bred, it does not come as surprise, as I know her order has no infrastructure — indeed it had never been her intention to create an infrastructure for such work, as she had frequently said, 'I'm not a social worker.' But what I find somewhat disturbing is that she remained inactive when children were hurt or killed, or were at the risk of being orphaned … this did not sit comfortably with her 'Child First' philosophy. But then, for her the unborn child was far more important than the actual child. Having gone through hundreds of her speeches I have wondered, when compared to the unborn child if the actual child mattered to her at all."

"Mother Teresa of Calcutta actually said, in her speech accepting the Nobel Peace Prize, 'The greatest destroyer of peace is abortion.' What? How can a woman with such cock-eyed judgement be taken seriously on any topic, let alone be thought seriously worthy of a Nobel Prize?"

"Mother Teresa prefers providence to planning; her rules are designed to prevent any drift towards materialism: the sisters must remain on equal terms with the poor.… Finally, how competent are the sisters at managing pain? On a short visit, I could not judge the power of their spiritual approach, but I was disturbed to learn that the formulary includes no strong analgesics. Along with the neglect of diagnosis, the lack of good analgesia marks Mother Teresa’s approach as clearly separate from the hospice movement. I know which I prefer."

"She is truly a living saint. She serves as a source of inspiration for me to this day... She is unique in that all her requests for assistance are always approved. No one can say no to Mother Teresa."

"Mother Teresa is a religious imperialist."

"MT was not a friend of the poor. She was a friend of poverty. She said that suffering was a gift from God. She spent her life opposing the only known cure for poverty, which is the empowerment of women and the emancipation of them from a livestock version of compulsory reproduction. And she was a friend to the worst of the rich, taking misappropriated money from the atrocious Duvalier family in Haiti (whose rule she praised in return) and from Charles Keating of the Lincoln Savings and Loan. Where did that money, and all the other donations, go? The primitive hospice in Calcutta was as run down when she died as it always had been—she preferred California clinics when she got sick herself — and her order always refused to publish any audit. But we have her own claim that she opened 500 convents in more than a hundred countries, all bearing the name of her own order. Excuse me, but this is modesty and humility?"

"The picture, and its context, announce Mother Teresa as what she is: a religious fundamentalist, a political operative, a primitive sermonizer and an accomplice of worldly, secular powers. Her mission has always been of this kind. The irony is that she has never been able to induce anybody to believe her."

"Mother Teresa was a true patriot. A great Albanian. She showed the world how to help the poor and devoted her life to the neediest without interfering in political issues. Just like any religious leader should do... I don't believe in God. I'm a Marxist. I believe in man and in the people. But we liked Mother Teresa. You know, she felt at home here. She came with an open mind and praised our achievements."

"My initial impression was of all the photographs and footage I’ve ever seen of Belsen and places like that, because all the patients had shaved heads. No chairs anywhere, there were just these stretcher beds. They’re like First World War stretcher beds. There’s no garden, no yard even. No nothing. And I thought what is this? This is two rooms with fifty to sixty men in one, fifty to sixty women in another. They’re dying. They’re not being given a great deal of medical care."

"I was able to keep my complaining conscience quiet because we had been taught that the Holy Spirit was guiding Mother. To doubt her was a sign that we were lacking in trust and, even worse, guilty of the sin of pride. I shelved my objections and hoped that one day I would understand the many things that seemed to be contradictions... For Mother, it was the spiritual well-being of the poor that mattered most. Material aid was a means of reaching their souls, of showing the poor that God loved them. In the homes for the dying, Mother taught the sisters how to secretly baptize those who were dying. Sisters were to ask each person in danger of death if he wanted a “ticket to heaven.” An affirmative reply was to mean consent to baptism. The sister was then to pretend she was just cooling the person’s forehead with a wet cloth, while in fact she was baptizing him, saying quietly the necessary words. Secrecy was important so that it would not come to be known that Mother Teresa’s sisters were baptizing Hindus and Moslems."

"You urge Judge Ito to look into his heart — as he sentences Charles Keating — and do what Jesus would do. I submit the same challenge to you. Ask yourself what Jesus would do if he were given the fruits of a crime; what Jesus would do if he were in possession of money that had been stolen; what Jesus would do if he were being exploited by a thief to ease his conscience? I submit that Jesus would probably and unhesitatingly return the stolen property to its rightful owners. You should do the same. You have been given money by Mr. Keating that he has been convicted of stealing by fraud. Do not permit him the 'indulgence' he desires. Do not keep the money. Return it to those who worked for it and earned it!"

"This very successful old and withered person, who doesn't look in the least like a woman, especially when she raises her clenched fists in prayer, and who, for us, is a very suspect holder of the Nobel Prize ... has become for us the symbol of all that is bad in motherhood and womanhood an image, with which we do not wish to be associated. Mother Teresa is the perfect image of a sexless, religious woman. This is, however, not the image of womanhood that we want. Show us instead the mother or daughter who can take delight in the most enjoyable of all worldly pleasures, sexual intimacy. You, you nightmare of women! You unliberated, enslaved wives, mothers, nuns and aunts, what do you want from us, who have finally decided that we are going to take control of our bodies, our children, and our destiny into our own hands? Do you not realize that you are all merely puppets of the devil?"

"She's lovely, great. She was very friendly. She was just like a mum to us."

"I really wish the people that look sort of in anger at the 'weirdos,' at the happenings, at the psychedelic freak-out, would instead of just looking with anger, just look with nothing; with no feeling; be unbiased about it. They really don't realize that what these people are talking about is something that they really want themselves. It's something that everyone wants. You know, it's personal freedom to be able to talk and be able to say things And it's dead straight! It's a real sort of basic pleasure for everyone. But it looks weird from the outside."

"Some fella said to me, "Have you had LSD, Paul?" And I said "Yes." And it was only 'cuz I was going to just be honest with him. There's no other reason. I didn't want to spread it or anything, you know. I'm not trying to do anything except answer his question. But he happened to be a reporter, and I happened to be a Beatle."

"Personally, I think you can put any interpretation you want on anything, but when someone suggests that Can't Buy Me Love is about a prostitute, I draw the line. That's going too far."

"We probably seem to be anti-religious...none of us believes in God."

"I wasn't really dead."

"“You’re up on your beautiful Appaloosa stallion. It’s a fine spring day. We’re riding through the woods. The bluebells are all out, and the sky is a clear blue." I had barely got to the end of the sentence when she closed her eyes and gently slipped away. She was unique, and the world is a better place for having known her. I love you, Linda."

"When I see bacon, I see a pig, I see a little friend, and that's why I can't eat it. Simple as that. But I'll eat Linda's veggie bacon. All her food was so good."

"Steve Martin came around for a barbecue once. I was grilling and he said, “Oh, no, I can’t have any of that.” I asked why not and he said, “Sorry, I’m vegetarian.” I said, “You didn’t know we are?! Everything on the grill is veggie!” He said, “Ahhh” and ate three veggie burgers and then asked where he could buy them."

"Criticism didn't really stop us and it shouldn't ever stop anyone, because critics are only the people who can't get a record deal themselves."

"We're constantly being asked all sorts of very profound questions. But we're not very profound people. People say, 'What do you think of the H-bomb, of religion, of fan worship?' But we didn't really start thinking about these things until people asked us. And even then we didn't get much time to consider them. What do I think of the H-bomb? Well, here's an answer with the full weight of five O levels and one A level behind it: I don't agree with it."

"I don't have any desire to learn. I feel it's like a voodoo, that it would spoil things if I actually learnt how things are done."

"While the others had got married and moved out to suburbia, I had stayed in London and got into the arts scene through friends like Robert Fraser and Barry Miles and papers like The International Times. We opened the Indica gallery with John Dunbar, Peter Asher and people like that. I heard about people like John Cage, and that he’d just performed a piece of music called 4’33” (which is completely silent) during which if someone in the audience coughed he would say, ‘See?’ Or someone would boo and he’d say, ‘See? It’s not silence—it’s music.’ I was intrigued by all of that. So these things started to be part of my life. I was listening to Stockhausen; one piece was all little plink-plonks and interesting ideas. Perhaps our audience wouldn’t mind a bit of change, we thought, and anyway, tough if they do! We only ever followed our own noses—most of the time, anyway. ‘Tomorrow Never Knows’ was one example of developing an idea."

"With life and all I've been through, I do have a belief in goodness, a good spirit. I think what people have done with religion is personified good and evil, so good's become God with 'o' out, and evil's become Devil with a 'd' added. That's my theory of religion."

"For cruelty to animals, vegetarianism is the great thing to get rid of that. For the planet, to prevent depleting the water and the land and everything, it’s a great idea. And I think it’s a great thing for your health, and doctors nowadays agree with that. There are plenty of great books and organizations, so no matter where you are, there is someone to help you. That’s your first step, and I think your second step is just look in the supermarket for good vegetarian food, and I think it’s so much more readily available now."

"We thought we'd be really big in Liverpool."

"What a fucking great band we were."

"I tend not to say much on the phone now. If I leave a message, it's benign. You edit yourself according to the new circumstances of the new world. I think it would be quite good to get some sort of laws."

"I'd like to be able to go on holiday and not to have to hold my belly in for two whole weeks."

"Yesterday, all my troubles seemed so far away Now it looks as though they're here to stay. Oh, I believe in yesterday."

"Why she had to go I don't know, she wouldn't say I said something wrong, now I long for yesterday."

"Yesterday, love was such an easy game to play Now I need a place to hide away. Oh, I believe in yesterday."

"To lead a better life, I need my love to be here. Here, making each day of the year, Changing my life with a wave of her hand. Nobody can deny that there's something there."

"I want her everywhere and if she's beside me I know I need never care. But to love her is to need her Everywhere, knowing that love is to share each one believing that love never dies watching her eyes and hoping I'm always there."

"Lovely Rita, Meter Maid, nothing could come between us. When it gets dark I'll tow your heart away"

"Will you still need me, will you still feed me, when I'm sixty-four?"

"Hey Jude, don't make it bad Take a sad song and make it better. Remember to let her into your heart Then you can start to make it better."

"Obladi oblada life goes on bra Lala how the life goes on"

"And in the end, the love you take is equal to the love you make."

"The long and winding road that leads to your door Will never disappear, I've seen that road before it always leads me here, Leads me to your door."

"I thought the only lonely place was on the moon."

"You'd think that people would have had enough of silly love songs I look around me and I see it isn't so Some people want to fill the world with silly love songs And what's wrong with that? I'd like to know 'Cause here I go again... I love you."

"Ebony and ivory live together in perfect harmony Side by side on my piano keyboard, oh Lord why don't we?"

"Even legendary musician Paul McCartney weighed in. In his foreword to a new book against Arctic drilling by Greenpeace activist Ben Stewart, McCartney wrote, "As the ice retreats, the oil giants are moving in. Instead of seeing the melting as a grave warning to humanity, they are eyeing the previously inaccessible oil beneath the seabed at the top of the world. They're exploiting the disappearance of the ice to drill for the very same fuel that caused the melting in the first place.""

"Among Sir Paul's accomplishments with the Beatles and as a massively successful solo artist, McCartney's talent as a bassist is often downplayed. Music fans of any real level or generation understand what a phenomenal songwriter McCartney was and still is. However, his bass playing on such Beatles' classics as "Nowhere Man," "Come Together," and "A Day in the Life" were innovative for the time. The latter is also an example of just how melodic his playing can be. McCartney's talent on the instrument is worth paying attention to the next time a Beatles tune comes on."

"Omnium gentium unus homo, uarium nomen est, una anima, uaria uox, unus spiritus, uarius sonus, propria cuique genti loquella, sed loquellae materia communis."

"Veritas autem docendo persuadet non suadendo docet."

"Nihil veritas erubescit"

"Prorsus credibile est, quia ineptum est."

"Certum est, quia impossibile."

"De calcaria in carbonarium."

"Omnia periclitabuntur aliter accipi quam sunt, et amittere quod sunt dum aliter accipiuntur, si aliter quam sunt cognominantur. Fides nominum salus est proprietatum."

"Why lean upon a blind guide, if you have eyes of your own? Why be clothed by one who is naked, if you have put on Christ? Why use the shield of another, when the apostle gives you armour of your own? It would be better for him to learn from you to acknowledge the resurrection of the flesh, than for you from him to deny it; because if Christians must needs deny it, it would be sufficient if they did so from their own knowledge, without any instruction from the ignorant multitude."

"Qui fugiebat, rursus sibi proeliabitur."

"Nec alii obest aut prodest alterius religio."

"Nec religionis est cogere religionem"

"The dead bodies of their parents they cut up with their sheep, and devour at their feasts. They who have not died so as to become food for others, are thought to have died an accursed death. Their women are not by their sex softened to modesty. They uncover the breast, from which they suspend their battle-axes, and prefer warfare to marriage."

"But the Christian verity has distinctly declared this principle, “God is not, if He is not one;” because we more properly believe that that has no existence which is not as it ought to be."

"But this argument you will try to shake with an objection from the name of God, by alleging that that name is a vague one, and applied to other beings also; as it is written, “God standeth in the congregation of the mighty; He judgeth among the gods.” And again, “I have said, Ye are gods.”"

"In the first place, how arrogantly do the Marcionites build up their stupid system, bringing forward a new god, as if we were ashamed of the old one! So schoolboys are proud of their new shoes, but their old master beats their strutting vanity out of them."

"What indeed tended so greatly to the knowledge of himself, as his appearing in the humiliation of the flesh,—a degradation all the lower indeed if the flesh were only illusory? For it was all the more shameful if he, who brought on himself the Creator’s curse by hanging on a tree, only pretended the assumption of a bodily substance."

"Finally, take a circuit round your own self; survey man within and without. Even this handiwork of our God will be pleasing to you, inasmuch as your own lord, that better god, loved it so well, and for your sake was at the pains of descending from the third heaven to these poverty-stricken elements, and for the same reason was actually crucified in this sorry apartment of the Creator."

"Then, inasmuch as He too has fabricated a world out of some underlying material which is unbegotten, and unmade, and contemporaneous with God, just as Marcion holds of the Creator, you reduce this likewise to the dignity of that local space which has enclosed two gods, both God and matter."

"Digna enim deo probabunt deum. Nos definimus deum primo natura cognoscendum, deinde doctrina recognoscendum, natura ex operibus, doctrina ex praedicationibus."

"Infirma commendatio est quae de alterius destructione fulcitur."

"Itaque et ego vanitatem vanitate depellam."

"Cum ergo spiritus Dei descendit, indiuidua patientia comitatur eum."

"Quippe res dei ratio quia deus omnium conditor nihil non ratione providit disposuit ordinavit, nihil [enim] non ratione tractari intellegique voluit. [3] Igitur ignorantes quique deum rem quoque eius ignorent necesse est quia nullius omnino thesaurus extraneis patet. Itaque universam vitae conversationem sine gubernaculo rationis transfretantes inminentem saeculo procellam evitare non norunt."

"This power and disposition of the Divine Intelligence is set forth also in the Scriptures under the name of Σοφία, Wisdom; for what can be better entitled to the name of Wisdom than the Reason or the Word of God? Listen therefore to Wisdom herself, constituted in the character of a Second Person: “At the first the Lord created me as the beginning of His ways, with a view to His own works, before He made the earth, before the mountains were settled; moreover, before all the hills did He beget me;” that is to say, He created and generated me in His own intelligence. Then, again, observe the distinction between them implied in the companionship of Wisdom with the Lord. “When He prepared the heaven,” says Wisdom, “I was present with Him; and when He made His strong places upon the winds, which are the clouds above; and when He secured the fountains, (and all things) which are beneath the sky, I was by, arranging all things with Him; I was by, in whom He delighted; and daily, too, did I rejoice in His presence.” Now, as soon as it pleased God to put forth into their respective substances and forms the things which He had planned and ordered within Himself, in conjunction with His Wisdom’s Reason and Word, He first put forth the Word Himself, having within Him His own inseparable Reason and Wisdom, in order that all things might be made through Him through whom they had been planned and disposed, yea, and already made, so far forth as (they were) in the mind and intelligence of God. This, however, was still wanting to them, that they should also be openly known, and kept permanently in their proper forms and substances."

"Qui si ipse deus est secundum Ioannem - Deus erat sermo - habes duos, alium dicentem ut fiat, alium facientem. Alium autem quomodo accipere debeas iam professus sum, personae non substantiae nomine, ad distinctionem non ad divisionem."

"Ergo, inquis, si deus dixit et deus fecit, si alius deus dixit et alius fecit, duo dii praedicantur. Si tam durus es, puta interim. Et ut adhuc amplius hoc putes, accipe et in psalmo duos deos dictos: Thronus tuus, deus, in aevum, virga regni tui; dilexisti iustitiam et odisti iniquitatem, propterea unxit te deus, deus tuus."

"But I find in Scripture the name Lord also applied to them Both: “The Lord said unto my Lord, Sit Thou on my right hand.” And Isaiah says this: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed?” Now he would most certainly have said Thine Arm, if he had not wished us to understand that the Father is Lord, and the Son also is Lord. A much more ancient testimony we have also in Genesis: “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.” Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and parables, but in determinate and simple declarations?"

"Igitur unus deus pater, et absque eo alius non est: quod ipse inferens non filium negat sed alium deum: ceterum alius a patre filius non est."

"Si filium nolunt secundum a patre reputari ne secundus duos faciat deos dici, ostendimus etiam duos deos in scriptura relatos et duos dominos: et tamen ne de isto scandalizentur, rationem reddimus qua dei non duo dicantur nec domini sed qua pater et filius duo, et hoc non ex separatione substantiae sed ex dispositione, cum individuum et inseparatum filium a patre pronuntiamus, nec statu sed gradu alium, qui etsi deus dicatur quando nominatur singularis, non ideo duos deos faciat sed unum, hoc ipso quod et deus ex unitate patris vocari habeat."

"Igitur benedicti, quos gratia dei expectat, cum de illo sanctissimo lavacro novi natalis ascenditis et primas manus apud matrem cum fratribus aperitis, petite de patre, petite de domino, peculia gratiae, distributiones charismatum subiacere. Petite et accipietis, inquit. Quaesistis enim et invenistis, pulsastis et apertum est vobis. Tantum oro, ut cum petitis etiam Tertulliani peccatoris memineritis."

"Notorious, too, are the dealings of heretics with swarms of magicians and charlatans and astrologers and philosophers — all, of course, devotees of speculation. You can judge the quality of their faith from the way they behave. Discipline is an index to doctrine."

"What indeed has Athens to do with Jerusalem? (Quid ergo Athenae Hierosolymis?)"

"[S]ome men are very bad, and some very good; but yet the souls of all form but one genus: even in the worst there is something good, and in the best there is something bad. ... Just as no soul is without sin, so neither is any soul without seeds of good."

"I now inquire into your opinion, (to see) from what source you usurp this right to “the Church.”If, because the Lord has said to Peter, “Upon this rock will I build My Church,” “to thee have I given the keys of the heavenly kingdom;” or, “Whatsoever thou shalt have bound or loosed in earth, shall be bound or loosed in the heavens,” you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? “On thee,” He says, “will I build My Church;” and, “I will give to thee the keys,” not to the Church; and, “Whatsoever thou shalt have loosed or bound,” not what they shall have loosed or bound."

"For the very Church itself is, properly and principally, the Spirit Himself, in whom is the Trinity of the One Divinity—Father, Son, and Holy Spirit. (The Spirit) combines that Church which the Lord has made to consist in “three.” And thus, from that time forward, every number (of persons) who may have combined together into this faith is accounted “a Church,” from the Author and Consecrator (of the Church). And accordingly “the Church,” it is true, will forgive sins: but (it will be) the Church of the Spirit, by means of a spiritual man; not the Church which consists of a number of bishops. For the right and arbitrament is the Lord’s, not the servant’s; God’s Himself, not the priest’s."

"O testimonium animae naturaliter Christianae"

"Fiunt non nascuntur Christiani"

"Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun—there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled."

"Esterni sumus, & vestra omnia implevimus, Vrbes, Insulas, Castella, Municipia, Conciliabula, Castra ipsa, Tribus, Decurias, palatium, Senatum, Forum, sola vobis relinquimus Templa."

"In pursuit of gain, men have begun to consider their violence an article to be bought and sold."

"We [Christians] have no pressing inducement to take part in your public meetings; nor is there anything more entirely foreign to us than affairs of state. We acknowledge one all-embracing commonwealth—the world."

"We renounce all your spectacles, as strongly as we renounce the matters originating them, which we know were conceived of superstition, when we give up the very things which are the basis of their representations. Among us nothing is ever said, or seen, or heard, which has anything in common with the madness of the circus, the immodesty of the theatre, the atrocities of the arena, the useless exercises of the wrestling-ground."

"Vide, inquiunt, ut invicem se diligant; ipsi enim invicem oderunt: et ut pro alterutro mori sint parati; ipsi enim ad occidendum alterutrum paratiores erunt."

"Neque enim Brachmanae aut Indorum gymnosophistae sumus, silvicolae et exules vitae. Meminimus gratiam debere nos deo domino creatori; nullum fructum operum eius repudiamus, plane temperamus, ne[c] ultra modum aut perperam utamur. Itaque non sine foro, non sine macello, non sine balneis tabernis officinis stabulis nundinis vestris ceterisque commerciis cohabitamus in hoc saeculo."

"Plures efficimur, quoties metimur a vobis; semen est sanguis christianorum."

"For this fact—that Gentiles are admissible to God’s Law—is enough to prevent Israel from priding himself on the notion that “the Gentiles are accounted as a little drop of a bucket,” or else as “dust out of a threshing-floor:” although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that “in his seed should be blest all nations of the earth;” and that out of the womb of Rebecca “two peoples and two nations were about to proceed,”—of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace. For God ordained “two peoples and two nations” as about to proceed out of the womb of one woman: nor did grace make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.” Accordingly, since the people or nation of the Jews is anterior in time, and “greater” through the grace of primary favour in the Law, whereas ours is understood to be “less” in the age of times, as having in the last era of the world attained the knowledge of divine mercy: beyond doubt, through the edict of the divine utterance, the prior and “greater” people—that is, the Jewish—must necessarily serve the “less;” and the “less” people—that is, the Christian—overcome the “greater.” For, withal, according to the memorial records of the divine Scriptures, the people of the Jews—that is, the more ancient—quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while “the people” said to Aaron, “Make us gods to go before us.”"

"For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die. Which law had continued enough for them, had it been kept. For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself; Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves—they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves, by falling from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit."

"And thus to the present moment they affirm that their Christ is not come, because He is not come in majesty; while they are ignorant of the fact that He was first to come in humility."

"And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil’s gateway: you are the unsealer of that (forbidden) tree: you are the first deserter of the divine law: you are she who persuaded him whom the devil was not valiant enough to attack. You destroyed so easily God’s image, man. On account of your desert—that is, death—even the Son of God had to die."

"But our Lord Christ has surnamed Himself Truth, not Custom. If Christ is always, and prior to all, equally truth is a thing sempiternal and ancient. Let those therefore look to themselves, to whom that is new which is intrinsically old. It is not so much novelty as truth which convicts heresies. Whatever savours of opposition to truth, this will be heresy, even (if it be an) ancient custom."

"The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry."

"If no law of God had prohibited idols to be made by us; if no voice of the Holy Spirit uttered general menace no less against the makers than the worshippers of idols; from our sacrament itself we would draw our interpretation that arts of that kind are opposed to the faith. For how have we renounced the devil and his angels, if we make them? What divorce have we declared from them, I say not with whom, but dependent on whom, we live? What discord have we entered into with those to whom we are under obligation for the sake of our maintenance? Can you have denied with the tongue what with the hand you confess? unmake by word what by deed you make? preach one God, you who make so many? preach the true God, you who make false ones? "I make," says one, "but I worship not;" as if there were some cause for which he dare not worship, besides that for which he ought not also to make,--the offence done to God, namely, in either case. Nay, you who make, that they may be able to be worshipped, do worship; and you worship, not with the spirit of some worthless perfume, but with your own; nor at the expense of a beast's soul, but of your own. To them you immolate your ingenuity; to them you make your sweat a libation; to them you kindle the torch of your forethought. More are you to them than a priest, since it is by your means they have a priest; your diligence is their divinity. Do you affirm that you worship not what you make? Ah! but they affirm not so, to whom you slay this fatter, more precious and greater victim, your salvation."

"If we rejoice with the world, there is reason to fear that with the world we shall grieve too. But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice."

"Ceterum purpura uel cetera insignia dignitatum et potestatum insertae dignitati et potestatibus idololatriae ab initio dicata habent profanationis suae maculam, cum praeterea ipsis etiam idolis induantur praetextae et trabeae et laticlaui, fasces quoque et uirgae praeferantur, et merito. Nam daemonia magistratus sunt saeculi huius ; unius collegii insignia fasces et purpuras gestant."

"If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power. For if they were to be used, who would rather have used them than the Son of God? What kind and what number of fasces would escort Him? what kind of purple would bloom from His shoulders? what kind of gold would beam from His head, had He not judged the glory of the world to be alien both to Himself and to His? Therefore what He was unwilling to accept, He has rejected; what He rejected, He has condemned; what He condemned, He has counted as part of the devil’s pomp. For He would not have condemned things, except such as were not His; but things which are not God’s, can be no other’s but the devil’s. If you have forsworn “the devil’s pomp,” know that whatever there you touch is idolatry. Let even this fact help to remind you that all the powers and dignities of this world are not only alien to, but enemies of, God; that through them punishments have been determined against God’s servants; through them, too, penalties prepared for the impious are ignored. But “both your birth and your substance are troublesome to you in resisting idolatry.” For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens."

"Non conuenit sacramento diuino et humano, signo Christi et signo diaboli, castris lucis et castris tenebrarum ; non potest una anima duobus deberi, deo et Caesari. Et uirgam portauit Moyses, fibulam et Aaron, cingitur loro et Iohannes, agmen agit et Iesus Naue, bellauit et populus, si placet ludere. Quomodo autem bellabit, immo quomodo etiam in pace militabit sine gladio, quem dominus abstulit ? Nam etsi adierant milites ad Iohannem et formam obseruationis acceperant, si etiam centurio crediderat, omnem postea militem dominus in Petro exarmando discinxit. Nullus habitus licitus est apud nos illicito actui adscriptus."

"The argument for Christian practices becomes all the stronger, when also nature, which is the first rule of all, supports them. Well, she is the first who lays it down that a crown does not become the head."

"But everything which is against nature deserves to be branded as monstrous among all men; but with us it is to be condemned also as sacrilege against God, the Lord and Creator of nature."

"Do we believe it lawful for a human oath to be superadded to one divine, for a man to come under promise to another master after Christ, and to abjure father, mother, and all nearest kinsfolk, whom even the law has commanded us to honour and love next to God Himself, to whom the gospel, too, holding them only of less account than Christ, has in like manner rendered honour? Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and the torture, and the punishment, who is not the avenger even of his own wrongs? Shall he, forsooth, either keep watch-service for others more than for Christ, or shall he do it on the Lord’s day, when he does not even do it for Christ Himself? And shall he keep guard before the temples which he has renounced? And shall he take a meal where the apostle has forbidden him? And shall he diligently protect by night those whom in the day-time he has put to flight by his exorcisms, leaning and resting on the spear the while with which Christ’s side was pierced? Shall he carry a flag, too, hostile to Christ? And shall he ask a watchword from the emperor who has already received one from God? Shall he be disturbed in death by the trumpet of the trumpeter, who expects to be aroused by the angel’s trump? And shall the Christian be burned according to camp rule, when he was not permitted to burn incense to an idol, when to him Christ remitted the punishment of fire?"

"Heretics do away with marriages; Psychics accumulate them. The former marry not even once; the latter not only once. What dost thou, Law of the Creator? Between alien eunuchs and thine own grooms, thou complainest as much of the over-obedience of thine own household as of the contempt of strangers."

"And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the “light burden” of the Lord."

"This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of “novelty;” seeing that the Lord Himself opens “the kingdoms of the heavens” to “eunuchs,” as being Himself, withal, a virgin; to whom looking, the apostle also—himself too for this reason abstinent—gives the preference to continence."

"Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your infirmity from (the stringency of) an absolute continence."

"For it makes no difference whether a man have had two wives singly, or whether individuals (taken) at the same time have made two. The number of (the individuals) conjoined and separate is the same."

"But, presenting to your weakness the gift of the example of His own flesh, the more perfect Adam—that is, Christ, more perfect on this account as well (as on others), that He was more entirely pure—stands before you, if you are willing (to copy Him), as a voluntary celibate in the flesh. If, however, you are unequal (to that perfection), He stands before you a monogamist in spirit, having one Church as His spouse, according to the figure of Adam and of Eve, which (figure) the apostle interprets of that great sacrament of Christ and the Church, (teaching that), through the spiritual, it was analogous to the carnal monogamy."

"Else, if it be the later Abraham whom you follow as your father—that is, the digamist (Abraham)—receive him withal in his circumcision. If you reject his circumcision, it follows that you will refuse his digamy too."

"And if I glance around at their examples—(examples) of some David's heaping up marriages for himself even through sanguinary means, of some Solomon rich in wives as well as in other riches—you are bidden to “follow the better things;” and you have withal Joseph but once wedded, and on this score I venture to say better than his father; you have Moses, the intimate eye-witness of God; you have Aaron the chief priest. The second Moses, also, of the second People, who led our representatives into the (possession of) the promise of God, in whom the Name (of Jesus) was first inaugurated, was no digamist."

"So true, moreover, is it that divorce “was not from the beginning,” that among the Romans it is not till after the six hundredth year from the building of the city that this kind of “hard-heartedness” is set down as having been committed. But they indulge in promiscuous adulteries, even without divorcing (their partners): to us, even if we do divorce them, even marriage will not be lawful."

"For whence is it that the bishops and clergy come? Is it not from all? If all are not bound to monogamy, whence are monogamists (to be taken) into the clerical rank? Will some separate order of monogamists have to be instituted, from which to make selection for the clerical body? (No); but when we are extolling and inflating ourselves in opposition to the clergy, then “we are all one:” then “we are all priests, because He hath made us priests to (His) God and Father.”"

"To speak plainly, if they who reproach us with harshness, or esteem heresy (to exist) in this (our) cause, foster the “infirmity of the flesh” to such a degree as to think it must have support accorded to it in frequency of marriage; why do they in another case neither accord it support nor foster it with indulgence—when, (namely), torments have reduced it to a denial (of the faith)? For, of course, that (infirmity) is more capable of excuse which has fallen in battle, than (that) which (has fallen) in the bed-chamber; (that) which has succumbed on the rack, than (that) which (has succumbed) on the bridal bed; (that) which has yielded to cruelty, than (that) which (has yielded) to appetite; that which has been overcome groaning, than (that) which (has been overcome) in heat. But the former they excommunicate, because it has not “endured unto the end:” the latter they prop up, as if withal it has “endured unto the end.”"

"The virgin may possibly be held the happier, but the widow the more hardly tasked; the former in that she has always kept “the good,” the latter in that she has found “the good for herself.” In the former it is grace, in the latter virtue, that is crowned."

"Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly “two in one flesh.” Where the flesh is one, one is the spirit too. Together they pray, together prostrate themselves, together perform their fasts; mutually teaching, mutually exhorting, mutually sustaining. Equally (are they) both (found) in the Church of God; equally at the banquet of God; equally in straits, in persecutions, in refreshments. Neither hides (ought) from the other; neither shuns the other; neither is troublesome to the other. The sick is visited, the indigent relieved, with freedom. Alms (are given) without (danger of ensuing) torment; sacrifices (attended) without scruple; daily diligence (discharged) without impediment: (there is) no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own peace. Where two (are), there withal (is) He Himself. Where He (is), there the Evil One is not."

"The Jews formed the breeding ground of all anti-Christian actions."

"We worship unity in trinity, and trinity in unity; neither confounding the person nor dividing the substance. There is one person of the Father, another of the Son, and another of the Holy Ghost; but the Godhead of the Father, and of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal."

"This is said with more spirit than truth."

"Galileo ... quoted by way of orthodox support Tertullian's dictum that we know God first by nature, then by revelation."

"In the case of Tertullian we praise his great talent, but we condemn his heresy."

"To me he is the born arguer, who talks himself, rather than thinks himself, into extreme positions, and is too dazzled by his own eloquence to recede from them."

"Tertullian is racy; alone, perhaps, among the Fathers, he has the makings of a journalist."

"Every word almost was a sentence; every sentence a victory."

"From my own limited experience I have found that the greatest degree of inner tranquility comes from the development of love and compassion. The more we care for the happiness of others, the greater our own sense of well-being becomes. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. This helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the ultimate source of success in life."

"Ultimately, the reason why love and compassion bring the greatest happiness is simply that our nature cherishes them above all else. The need for love lies at the very foundation of human existence. It results from the profound interdependence we all share with one another."

"I believe that at every level of society - familial, tribal, national and international - the key to a happier and more successful world is the growth of compassion. We do not need to become religious, nor do we need to believe in an ideology. All that is necessary is for each of us to develop our good human qualities. I try to treat whoever I meet as an old friend. This gives me a genuine feeling of happiness. It is the practice of compassion."

"My true religion is Kindness."

"It is very important to generate a good attitude, a good heart, as much as possible. From this, happiness in both the short term and the long term for both yourself and others will come."

"It is very good to recite the mantra Om mani padme hum, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast. The first, Om is composed of three letters, A, U, and M. These symbolize the practitioner's impure body, speech, and mind; they also symbolize the pure exalted body, speech, and mind of a Buddha. Can impure body, speech, and mind be transformed into pure body, speech, and mind, or are they entirely separate? All Buddhas are cases of beings who were like ourselves and then in dependence on the path became enlightened; Buddhism does not assert that there is anyone who from the beginning is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states and their being transformed into the pure. How is this done? The path is indicated by the next four syllables."

"There is a saying in Tibetan that “at the door of the miserable rich man sleeps the contented beggar”. The point of this saying is not that poverty is a virtue, but that happiness does not come with wealth, but from setting limits to one’s desires, and living within those limits with satisfaction."

"Religion does not mean just precepts, a temple, monastery, or other external signs, for these as well as hearing and thinking are subsidiary factors in taming the mind. When the mind becomes the practices, one is a practitioner of religion, and when the mind does not become the practices one is not."

"Great wealth can only be obtained through deception and corruption."

"What is the Great Vehicle? What is the mode of procedure of the Bodhisattva path? We begin with the topic of the altruistic intention to achieve enlightenment in which one values others more than oneself. The Great Vehicle path requires the vast motivation of a Bodhisattva, who, not seeking just his or her welfare, takes on the burden of bringing about the welfare of all sentient beings. When a person generate this attitude, they enter within the Great Vehicle, and as long as it has not been generated, one cannot be counted among those of the Great Vehicle. This attitude really has great power; it, of course, is helpful for people practicing religion, but it also is helpful for those who are just concerned with the affairs of this lifetime. The root of happiness is altruism — the wish to be of service to others."

"I feel that the essence of spiritual practice is your attitude toward others. When you have a pure, sincere motivation, then you have right attitude toward others based on kindness, compassion, love and respect. Practice brings the clear realisation of the oneness of all human beings and the importance of others benefiting by your actions."

"It is the enemy who can truly teach us to practice the virtues of compassion and tolerance."

"I am a simple Buddhist monk — no more, no less."

"Dr. Rajendra Prasad was a true Bodhisatva. His humility brought tears to my eyes."

"Thousands — millions and billions — of animals are killed for food. That is very sad. We human beings can live without meat, especially in our modern world. We have a great variety of vegetables and other supplementary foods, so we have the capacity and the responsibility to save billions of lives. I have seen many individuals and groups promoting animal rights and following a vegetarian diet. This is excellent. Certain killing is purely a "luxury." … But perhaps the saddest is factory farming. The poor animals there really suffer. I once visited a poultry farm in Japan where they keep 200,000 hens for two years just for their eggs. During those two years, they are prisoners. Then after two years, when they are no longer productive, the hens are sold. That is really shocking, really sad. We must support those who are attempting to reduce that kind of unfair treatment. An Indian friend told me that his young daughter has been arguing with him that it is better to serve one cow to ten people than to serve chicken or other small animals, since more lives would be involved. In the Indian tradition, beef is always avoided, but I think there is some logic to her argument. Shrimp, for example, are very small. For one plate, many lives must be sacrificed. To me, this is not at all delicious. I find it really awful, and I think it is better to avoid these things. If your body needs meat, it may be better to eat bigger animals. Eventually you may be able to eliminate the need for meat. I think that our basic nature as human beings is to be vegetarian — making every effort not to harm other living beings. If we apply our intelligence, we can create a sound, nutritional program. It is very dangerous to ignore the suffering of any sentient being."

"Don't compare me with Jesus. He is a great master, a great master..."

"I believe that in the 20th century, humanity has learned from many, many experiences. Some positive, and many negative. What misery, what destruction! The greatest number of human beings were killed in the two world wars of this century. But human nature is such that when we face a tremendous critical situation, the human mind can wake up and find some other alternative. That is a human capacity."

"Reason well from the beginning and then there will never be any need to look back with confusion and doubt."

"Human happiness and human satisfaction must ultimately come from within oneself. It is wrong to expect some final satisfaction to come from money or from a computer."

"Bodhicitta is the medicine which revives and gives life to every sentient being who even hears of it. When you engage in fulfilling the needs of others, your own needs are fulfilled as a by-product."

"It is also possible within this lifetime to enhance the power of the mind, enabling one to reaccess memories from previous lives. Such recollection tends to be more accessible during meditative experiences in the dream state. Once one has accessed memories of previous lives in the dream state, one gradually recalls them in the waking state."

"If there is love, there is hope that one may have real families, real brotherhood, real equanimity, real peace. If the love within your mind is lost and you see other beings as enemies, then no matter how much knowledge or education or material comfort you have, only suffering and confusion will ensue"

"If you want others to be happy, practice compassion. If you want to be happy, practice compassion."

"Within the body there are billions of different particles. Similarly, there are many different thoughts and a variety of states of mind. It is wise to take a close look into the world of your mind and to make the distinction between beneficial and harmful states of mind. Once you can recognize the value of good states of mind, you can increase or foster them."

"Compassion without attachment is possible. Therefore, we need to clarify the distinctions between compassion and attachment. True compassion is not just an emotional response but a firm commitment founded on reason. Therefore, a truly compassionate attitude towards others does not change even if they behave negatively. Genuine compassion is based not on our own projections and expectations, but rather on the needs of the other..."

"From the moment of birth every human being wants happiness and freedom and wants to avoid suffering. In this we are all the same; and the more we care for the happiness of others the greater our own sense of each other becomes. Many of our problems are created by ourselves based on divisions due to ideology, religion, race, resources, economic status or other factors. The time has come to think on a deeper, more human level and appreciate and respect our sameness as human beings. And to have a respect for endangered cultures that share these principles. We are at the dawn of an age in which many people feel that extreme political concepts should cease to dominate human affairs. We should use this opportunity to replace them with universal human and spiritual values and ensure that these values become the fiber of the global family that is emerging. It is not possible to find peace with anger, hatred, jealousy or greed. At every level of society, familial, tribal, national and international, the key to a happier and more peaceful and successful world is the growth of compassion. We do not necessarily need to become religious, nor even believe in an ideology. We need only to develop our good human qualities and know that love and compassion are the most essential concepts for human survival. So long as human beings live and suffer, the only world open to our present knowledge, the brotherhood of man will seem an unattainable principle. In order for us to achieve real lasting peace among one another, the effort to realize that noblest and most satisfactory moral value must be occupation of every individual intelligence."

"According to Buddhism, individuals are masters of their own destiny. And all living beings are believed to possess the nature of the Primordial Buddha Samantabhadra, the potential or seed of enlightenment, within them. So our future is in our own hands. What greater free will do we need?"

"We need a little more compassion, and if we cannot have it then no politician or even a magician can save the planet."

"Compassion and tolerance are not a sign of weakness, but a sign of strength."

"In non-theistic traditions, such as Buddhism, everything is due to its own causes. Karma may come from this lifetime, but it may even come from previous lifetimes. From the Buddhist point of view, we must make forceful positive karma, which can be stronger than the previous negative karma. This can reduce or even eliminate the previous negative karma. So look forward. Lead some kind of new life, full of determination. Lead your life in an honest way, a truthful way. By truthful acts, by compassionate acts, increase positive karma."

"Each of us has the potential to contribute … You have a great opportunity to make a new shape of the world."

"Conflicts do not arise out of the blue. They occur as a result of causes and conditions, many of which are within the antagonists’ control. This is where leadership is important. Terrorism cannot be overcome by the use of force because it does not address the underlying problems. In fact the use of force may not only fail to solve the problems, it may exacerbate them, and frequently leaves destruction and suffering in its wake."

"Love and compassion are necessities, not luxuries. Without them humanity cannot survive."

"My confidence in venturing into science lies in my basic belief that as in science so in Buddhism, understanding the nature of reality is pursued by means of critical investigation: if scientific analysis were conclusively to demonstrate certain claims in Buddhism to be false, then we must accept the findings of science and abandon those claims."

"If science proves some belief of Buddhism wrong, then Buddhism will have to change. In my view, science and Buddhism share a search for the truth and for understanding reality. By learning from science about aspects of reality where its understanding may be more advanced, I believe that Buddhism enriches its own worldview."

"All major religious traditions carry basically the same message, that is love, compassion and forgiveness … the important thing is they should be part of our daily lives."

"[Tibetan Buddhism is] not just for Tibetans: it can do good for billions of people in our modern world."

"The Tibetan state is located between two of the world's great powers, India and China. Good relations between these powers are crucial for world peace. Tibet has an important role to play."

"His Holiness Pope John Paul II was a man I held in high regard. His experience in Poland and my own difficulties with communists gave us an immediate ground. The Pope was very sympathetic to the Tibetan problem. Of course, as the head of an institution trying to establish good relations with China and seriously concerned about the status of millions of Christians in China he could not express this publicly or officially. But right from the start of our friendship he revealed to me privately that he had a clear understanding of the Tibetan problem because of his own experience of communism in Poland. This gave me great personal encouragement."

"Media people should have long noses like an elephant to smell out politicians, mayors, prime ministers and businessmen. We need to know the reality, the good and the bad, not just the appearance."

"The time has come to educate people, to cease all quarrels in the name of religion, culture, countries, different political or economic systems. Fighting is useless. Suicide."

"If a woman reveals herself as more useful the lama could very well be reincarnated in this form."

"Forgiveness doesn't mean forget what happened. … If something is serious and it is necessary to take counter-measures, you have to take counter-measures."

"When we look into the face of every single refugee, especially the children and women, we can feel their suffering. A human being who is a bit more fortunate has the duty to help them. On the other hand, there are too many now. Europe, for example Germany, cannot become an Arab country. Germany is Germany. There are so many that in practice it becomes difficult. [F]rom a moral point of view too, I think that the refugees should only be admitted temporarily. The goal should be that they return and help rebuild their countries."

"It’s important that, as we begin the New Year, look forward... We should project our intention ahead, so that we make this year a meaningful one.... When you look back… how would you think about the year that you have spent? Would you have a sense of contentment, saying that ‘I have lived that year well. I have served the purpose of that year.’? Or would you be looking back with a sense of regret for all the troubles you have caused?... If an individual were to make conscious intention to live his or her life with a sense of purpose, live it in a good way, then the ripple effect of that really spreads. First, from the individual to the family, then to the community… and so on. This is how society gets changed and effected."

"I think Europe belongs to the Europeans"

"Time is always moving on; nothing can stop it. We can’t change the past, but we can shape the future. The more compassionate you are, the more you will find inner peace."

"According to today’s reality, thinking in terms of ‘my self, my family, my nation’ has become unrealistic. An individual’s future is now linked to the entire humanity and planet, to a happier humanity and a healthier world... it’s an encouraging sign that young people like Thunberg are genuinely concerned for the future of the planet.... Eventually Tibet may become a desert, some scientists say."

"first here, then I think finally here also. And suck my tongue"

"I agree with and believe in the Communist ideology which seeks the well being of human beings in general and the proletariat in particular, and in Lenin's policy of the equality of nationalities. Similarly, I was pleased with the discussions I had with Chairman Mao on ideology and the policy towards nationalities. If that same ideology and policy were implemented it would have brought much admiration and happiness. However, if one is to make a general comment on the developments during the past two decades, there has been a lapse in economic and educational progress, the basis of human happiness. Moreover, on account of the hardships caused by the unbearable disruptions, there has been a loss of trust between the Party and the masses, between the officials and the masses, among the officials themselves, and also among the masses themselves. By deceiving one another through false assumptions and misrepresentations there has been, in reality, a great lapse and delay in achieving the real goals."

"It is regrettable that some Tibetan officials, who lack the wisdom and competence required for promoting basic human happiness and the short and long term welfare of their own people, indulge in flattering Chinese officials and, collaborate with these Chinese officials who know nothing about Tibetans and work simply for their temporary fame indulging in fabricating impressive reports. In reality, the Tibetan people have not only undergone immeasurable sufferings, but large numbers have also unnecessarily lost their lives."

"On the political front, we have always pursued the path of truth and justice in our struggle for the legitimate rights of the Tibetan people. We have never indulged in distortions, exaggerations and criticism of the Chinese people. Neither have we harboured any ill will towards them. Above all, we have always held to our position of truth and justice without siding with any of the international political power blocks."

"We must improve the relationship between China and Tibet as well as between Tibetans in and outside Tibet. With truth and equality as our foundation, we must try to develop friendship between Tibetans and Chinese through better understanding in the future. The time has come to apply our common wisdom in a spirit of tolerance and broadmindedness to achieve genuine happiness for the Tibetan people with a sense of urgency. On my part, I remain committed to contribute my efforts for the welfare of all human beings, and in particular the poor and the weak to the best of my ability without any distinction based on national boundaries."

"I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction. Yet true happiness comes from a sense of inner peace and contentment, which in turn must be achieved through the cultivation of altruism, of love and compassion and elimination of ignorance, selfishness and greed. The problems we face today, violent conflicts, destruction of nature, poverty, hunger, and so on, are human-created problems which can be resolved through human effort, understanding and the development of a sense of brotherhood and sisterhood. We need to cultivate a universal responsibility for one another and the planet we share. Although I have found my own Buddhist religion helpful in generating love and compassion, even for those we consider our enemies, I am convinced that everyone can develop a good heart and a sense of universal responsibility with or without religion."

"With the ever-growing impact of science on our lives, religion and spirituality have a greater role to play by reminding us of our humanity. There is no contradiction between the two. Each gives us valuable insights into the other. Both science and the teachings of the Buddha tell us of the fundamental unity of all things. This understanding is crucial if we are to take positive and decisive action on the pressing global concern with the environment. I believe all religions pursue the same goals, that of cultivating human goodness and bringing happiness to all human beings. Though the means might appear different the ends are the same."

"As we enter the final decade of this century I am optimistic that the ancient values that have sustained mankind are today reaffirming themselves to prepare us for a kinder, happier twenty-first century. I pray for all of us, oppressor and friend, that together we succeed in building a better world through human understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings."

"When I meet people in different parts of the world, I am always reminded that we are all basically alike: we are all human beings. Maybe we have different clothes, our skin is of a different colour, or we speak different languages. That is on the surface. But basically, we are the same human beings. That is what binds us to each other. That is what makes it possible for us to understand each other and to develop friendship and closeness."

"Because we all share this small planet earth, we have to learn to live in harmony and peace with each other and with nature. That is not just a dream, but a necessity. We are dependent on each other in so many ways, that we can no longer live in isolated communities and ignore what is happening outside those communities, and we must share the good fortune that we enjoy."

"I speak not with a feeling of anger or hatred towards those who are responsible for the immense suffering of our people and the destruction of our land, homes and culture. They too are human beings who struggle to find happiness and deserve our compassion. I speak to inform you of the sad situation in my country today and of the aspirations of my people, because in our struggle for freedom, truth is the only weapon we possess."

"Today, we are truly a global family. What happens in one part of the world may affect us all. This, of course, is not only true of the negative things that happen, but is equally valid for the positive developments. We not only know what happens elsewhere, thanks to the extraordinary modern communications technology. We are also directly affected by events that occur far away."

"Our own security is enhanced when peace breaks out between warring parties in other continents. But war or peace; the destruction or the protection of nature; the violation or promotion of human rights and democratic freedoms; poverty or material well-being; the lack of moral and spiritual values or their existence and development; and the breakdown or development of human understanding, are not isolated phenomena that can be analysed and tackled independently of one another. In fact, they are very much interrelated at all levels and need to be approached with that understanding."

"Peace can only last where human rights are respected, where the people are fed, and where individuals and nations are free. True peace with oneself and with the world around us can only be achieved through the development of mental peace."

"Inner peace is the key: if you have inner peace, the external problems do not affect your deep sense of peace and tranquility. In that state of mind you can deal with situations with calmness and reason, while keeping your inner happiness. That is very important. Without this inner peace, no matter how comfortable your life is materially, you may still be worried, disturbed or unhappy because of circumstances."

"Responsibility does not only lie with the leaders of our countries or with those who have been appointed or elected to do a particular job. It lies with each one of us individually."

"I am deeply touched by the sincere concern shown by so many people in this part of the world for the suffering of the people of Tibet. That is a source of hope not only for us Tibetans, but for all oppressed people."

"I would like to take this opportunity to explain the Zone of Ahimsa or peace sanctuary concept, which is the central element of the Five-Point Peace Plan. I am convinced that it is of great importance not only for Tibet, but for peace and stability in Asia. It is my dream that the entire Tibetan plateau should become a free refuge where humanity and nature can live in peace and in harmonious balance."

"The following are key elements of the proposed Zone of Ahimsa:"

"For the stability and peace of Asia, it is essential to create peace zones to separate the continent's biggest powers and potential adversaries."

"When I visited Costa Rica earlier this year, I saw how a country can develop successfully without an army, to become a stable democracy committed to peace and the protection of the natural environment. This confirmed my belief that my vision of Tibet in the future is a realistic plan, not merely a dream."

"I believe that our Tibetan ability to combine spiritual qualities with a realistic and practical attitude enables us to make a special contribution, in however modest a way. This is my hope and prayer. In conclusion, let me share with you a short prayer which gives me great inspiration and determination:"

"Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend — or a meaningful day."

"Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn't anyone who doesn't appreciate kindness and compassion."

"If I say, "I am a monk." or "I am a Buddhist," these are, in comparison to my nature as a human being, temporary. To be human is basic."

"Today we face many problems. Some are created essentially by ourselves based on divisions due to ideology, religion, race, economic status, or other factors. Therefore, the time has come for us to think on a deeper level, on the human level, and from that level we should appreciate and respect the sameness of others as human beings."

"This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness."

"To study Buddhism and then use it as a weapon in order to criticize others' theories or ideologies is wrong. The very purpose of religion is to control yourself, not to criticize others. Rather, we must criticize ourselves. How much am I doing about my anger? About my attachment, about my hatred, about my pride, my jealousy? These are the things which we must check in daily life with the knowledge of the Buddhist teachings."

"As Buddhists, while we practice our own teaching, we must respect other faiths, Christianity, Judaism and so forth. We must recognize and appreciate their contributions over many past centuries to human society, and at this time we must strive to make common effort to serve humankind."

"Sectarian feelings and criticism of other teachings or other sects is very bad, poisonous, and should be avoided."

"It is necessary to help others, not only in our prayers, but in our daily lives. If we find we cannot help others, the least we can do is to desist from harming them."

"If there are sound reasons or bases for the points you demand, then there is no need for violence. On the other hand, when there is no sound reason that concessions should be made to you but mainly your own desire, then reason cannot work and you have to rely on force. Thus using force is not a sign of strength but rather a sign of weakness."

"As a result of more contact with people from other traditions, as time passes I have firmed my conviction that all religions can work together despite fundamental differences in philosophy. Every religion aims at serving humanity. Therefore, it is possible for the various religions to work together to serve humanity and contribute to world peace. So, during these last few years, at every opportunity I try to develop closer relations with other religions."

"Buddhism does not accept a theory of God, or a creator. According to Buddhism, one's own actions are the creator, ultimately. Some people say that, from a certain angle, Buddhism is not a religion but rather a science of mind. Religion has much involvement with faith. Sometimes it seems that there is quite a distance between a way of thinking based on faith and one entirely based on experiment, remaining skeptical. Unless you find something through investigation, you do not want to accept it as fact. From one viewpoint, Buddhism is a religion, from another viewpoint Buddhism is a science of mind and not a religion. Buddhism can be a bridge between these two sides. Therefore, with this conviction I try to have closer ties with scientists, mainly in the fields of cosmology, psychology, neurobiology and physics. In these fields there are insights to share, and to a certain extent we can work together."

"Some say I am a good person, some say I am a charlatan — I am just a monk... I never asked people like Richard Gere to come, but it is foolish to stop them. I have Tibetans, Indians, backpackers, AIDS patients, religious people, politicians, actors and princesses. My attitude is to give everyone some of my time. If I can contribute in any way to their happiness, that makes me happy."

"I don't want to convert people to Buddhism — all major religions, when understood properly, have the same potential for good."

"Fundamentalism is terrifying because it is based purely on emotion, rather than intelligence. It prevents followers from thinking as individuals and about the good of the world."

"My dear young friends … I believe in you. I have grown increasingly convinced that your generation has the capacity to transform the dawning century into an era of peace and dialogue. You have the means of reconciling our fractured humanity with itself and with the natural world.… You are the first generation of truly global citizens. The problems that you face today were not created by you. My generation and that of your parents … are the problem generations. You must be the solution finding generation! Make good use of collective intelligence, based on sharing. And above all be the generation that acts. You have the capacity to lead humanity towards a renewed form of fraternity, justice and solidarity…."

"Humanity is entirely responsible for being at the root of the problems arising from global warming. We need to rethink the way we live on earth in order to preserve life. Global warming is out of control…. Time is not on our side, which is why I am calling on all young millennials to hasten this radical revolution. You are a part of nature and compassion decrees that you take care of it as much as you do yourselves. It is only through mutual support and co-operation that you will be able to contain disasters that are fuelled by economic and social injustice and are fuelled by greed, selfishness, and other negative states of mind…. You are responsible for the wellbeing of billions of humans and all manner of living species sharing the adventure of life on earth. It is up to you to protect natural resources and guard over air, water, oceans, forests, fauna and flora. To do so it is essential that you realize your potential for love and compassion in order to care for the earth. Learn to love it through sharing it rather than striving to possess it and thereby destroying it."

"If you think you are too small to make a difference, you have never been in bed with a mosquito"

"The Dalai Lama said acts of violence should be remembered, and then forgiveness should be extended to the perpetrators. But if someone has a gun and is trying to kill you, he said, it would be reasonable to shoot back with your own gun. Not at the head, where a fatal wound might result. But at some other body part, such as a leg."

"The Dalai Lama in his struggle for the liberation of Tibet consistently has opposed the use of violence. He has instead advocated peaceful solutions based upon tolerance and mutual respect in order to preserve the historical and cultural heritage of his people. The Dalai Lama has developed his philosophy of peace from a great reverence for all things living and upon the concept of universal responsibility embracing all mankind as well as nature."

"The world has shrunk. Increasingly peoples and nations have grown dependent on one another. No one can any longer act entirely in his own interest. It is therefore imperative that we should accept mutual responsibility for all political, economic, and ecological problems. In view of this, fewer and fewer people would venture to dismiss the Dalai Lama's philosophy as utopian: on the contrary, one would be increasingly justified in asserting that his gospel of nonviolence is the truly realistic one, with most promise for the future. And this applies not only to Tibet but to each and every conflict. The future hopes of oppressed millions are today linked to the unarmed battalions, for they will win the peace: the justice of their demands, moreover, is now so clear and the normal strength of their struggle so indomitable that they can only temporarily be halted by force of arms. In awarding the Peace Prize to H.H. the Dalai Lama we affirm our unstinting support for his work for peace, and for the unarmed masses on the march in many lands for liberty, peace and human dignity."

"I don't think China will negotiate. I think they are waiting for the Dalai Lama to die... The Chinese government feels he symbolizes the entire independence movement, and when he is gone, it will go away."

"You know, in 1968 I interviewed an extraordinary man. The most peaceful man, the most gentle, the most tolerant, wise man, than I've ever known... So I interrupted him and I asked him: "Your Holiness, will you ever forgive your enemies?" He looked at me in amazement. Surprised, perhaps offended, stunned. And with that beautiful, fresh, ringing voice, he exclaimed: "Enemies? But I've never considered them enemies! I have no enemies! A Buddhist has no enemies"."

"There's no question that His Holiness is my root guru, and he's been quite tough with me at times. I've had to explain to people who sometimes have quite a romantic vision of His Holiness that at times he's been cross with me, but it was very skillful. At the moment he did it, I'm not saying it was pleasant for me, but there was no ego attachment from his side. I'm very thankful that he trusts me enough to be the mirror for me and not pull any punches. Mind you, the first meetings were not that way; I think he was aware how fragile I was and was being very careful. Now I think he senses that my seriousness about the teachings has increased and my own strength within the teachings has increased. He can be much tougher on me."

"I found also that the question of His Holiness in terms of a political movement was very tricky. It's a non-violent movement, which is a problem in itself-you don't get headlines with nonviolence. And His Holiness doesn't see himself as Gandhi; he doesn't create dramatic, operatic situations. So we've ended up taking a much steadier kind of approach. It's not about drama. It's about, little by little, building truth, and I think it's probably been deeper because of that. The senators, congressmen, legislators and parliamentarians who have got involved go way beyond what they would normally give to a cause they believed in."

"I think the universality of His Holiness' words and teachings have made this so much bigger than just Tibet. When His Holiness won the Nobel Peace Prize, there was a quantum leap. He is not seen as solely a Tibetan anymore; he belongs to the world."

"Maybe the Dalai Lama is the only person who is totally honest, and even with him, he's skillful not to hurt anybody. He's skillful."

"We used to say to the apartheid government... Come: join the winning side. His Holiness and the Tibetan people are on the winning side."

"I give great thanks to God that he has created a Dalai Lama. Do you really think, as some have argued, that God will be saying: 'You know, that guy, the Dalai Lama, is not bad. What a pity he's not a Christian?"

"I heard the Dalai Lama say that a British physicist had told him, “Every nation should view every other nation as a domestic partner.” That one small shift in thinking changes everything."

"Oh judge! Your damn laws! The good people don't need them, and the bad people don't obey them."

"A pacifist between wars is like a vegetarian between meals."

"An anarchist is someone who doesn't need a cop to make him behave."

"I love my enemies, but am hell on my friends."

"The dictionary definition of a Christian is one who follows Christ; kind, kindly, Christ-like. Anarchism is voluntary cooperation for good, with the right of secession. A Christian anarchist is therefore one who turns the other cheek, overturns the tables of the moneychangers, and does not need a cop to tell him how to behave. A Christian anarchist does not depend upon bullets or ballots to achieve his ideal; he achieves that ideal daily by the One-Man Revolution with which he faces a decadent, confused, and dying world."

"Love without courage and wisdom is sentimentality, as with the ordinary church member. Courage without love and wisdom is foolhardiness, as with the ordinary soldier. Wisdom without love and courage is cowardice, as with the ordinary intellectual. Therefore one with love, courage, and wisdom is one in a million who moves the world, as with Jesus, Buddha, and Gandhi."

"Despite the popular idea of anarchists as violent men, Anarchism is the one non-violent social philosophy.… The function of the Anarchist is two-fold. By daily courage in non-cooperation with the tyrannical forces of the State and the Church, he helps to tear down present society; the Anarchist by daily cooperation with his fellows in overcoming evil with good-will and solidarity builds toward the anarchistic commonwealth which is formed by voluntary action with the right of secession."

"A Christian Anarchist does not depend on bullets or ballots to achieve his ideal; he achieves that ideal daily by the One Man Revolution with which he faces a decadent, confused and dying world."

"When I was working a man asked me "Why does a fellow like you, with an education, and who has been all over the country, end up in this out-of-the-way place working for very little on a farm?" I explained that all people who had good jobs in factories, etc. had a withholding tax for war taken from their pay, and that people who worked on farms had no tax taken from their pay. I told him that I refused to pay taxes. He was a returned soldier and said that he did not like war either, but what could a fellow do about it? I replied that we each did what we really wanted to."

"At times those who do not want to have their inconsistencies pointed out say in a super-sweet voice to me "Judge not, lest ye be judged." I reply "O.K., judge me, then.""

"The only revolution worthwhile was the one-man revolution within the heart. Each one could make this by himself and not need to wait on a majority."

"We really can’t change the world. We really can’t change other people! The best we can do is to start a few thinking here and there. The best way to do this, if we are sincere, is to change ourselves!"

"Too many of us dissipate our energy by being "for all good causes," attending meetings and passing resolutions, organizing and presenting petitions — all this effort to change others, when if we really got down to it we could use this energy to change ourselves… We become tired radicals because we use our weakest weapon: the ballot box, where we are always outnumbered, and refuse to use our strongest weapon: spiritual power."

"I am writing this preliminary statement of my reasons for not paying taxes ahead of time, as I was recently informed by your office that I would be imprisoned for my constant refusal to pay taxes. Upon my arrest I will give you the correct report of my earnings to date in 1948. My belief in the iniquity of government, which exists primarily to wage war, has been stated this last six years in my statement to your department when I refused to pay any tax, and also in articles in the Catholic Worker."

"I do not desire to give myself any fresh political label. Though the formation of the Union of Democratic Control it has been possible for me to work in close co-operation with several of your leaders and this joint effort on the part of the Labour members and radicals is having I think a very beneficial effect. I do not desire to alienate myself from any of my former political associates but rather to endeavour to urge them along the same path which I myself am treading."

"It is the intention of His Majesty's Government to lay on the table of both Houses of Parliament every treaty, when signed, for a period of 21 days, after which the treaty will be ratified and published and circulated in the Treaty Series. In the case of important treaties, the Government will, of course, take an opportunity of submitting them to the House for discussion within this period. But, as the Government cannot take upon itself to decide what may be considered important or unimportant, if there is a formal demand for discussion forwarded through the usual channels from the Opposition or any other party, time will be found for the discussion of the Treaty in question."

"Resolutions expressing Parliamentary approval of every Treaty before ratification would be a very cumbersome form of procedure and would burden the House with a lot of unnecessary business. The absence of disapproval may be accepted as sanction, and publicity and opportunity for discussion and criticism are the really material and valuable elements which henceforth will be introduced."

"When war is declared, Truth is the first casualty. books.google"

"The object of this volume is not to cast fresh blame on authorities and individuals, nor is it to expose one nation more than another to accusations of deceit."

"Falsehood is a recognized and extremely useful weapon in warfare, and every country uses it quite deliberately to deceive its own people, to attract neutrals, and to mislead the enemy. The ignorant and innocent masses in each country are unaware at the time that they are being misled, and when it is all over only here and there are the falsehoods discovered and exposed. As it is all past history and the desired effect has been produced by the stories and statements, no one troubles to investigate the facts and establish the truth."

"Lying, as we all know, does not take place only in war-time. Man, it has been said, is not "a veridical animal," but his habit of lying is not nearly so extraordinary as his amazing readiness to believe. It is, indeed, because of human credulity that lies flourish. But in war-time the authoritative organization of lying is not sufficiently recognized. The deception of whole peoples is not a matter which can be lightly regarded. A useful purpose can therefore be served in the interval of so-called peace by a warning which people can examine with dispassionate calm, that the authorities in each country do, and indeed must, resort to this practice in order, first, to justify themselves by depicting the enemy as an undiluted criminal; and secondly, to inflame popular passion sufficiently to secure recruits for the continuance of the struggle. They cannot afford to tell the truth. In some cases it must be admitted that at the moment they do not know what the truth is."

"People must never be allowed to become despondent; so victories must be exaggerated and defeats, if not concealed, at any rate minimized, and the stimulus of indignation , horror, and hatred must be assiduously and continuously pumped into the public mind by means of "propaganda.""

"The use of the weapon of falsehood is more necessary in a country where military conscription is not the law of the land than in countries where the manhood of the nation is automatically drafted into the Army, Navy, or Air Service. The public can be worked up emotionally by sham ideals. A sort of collective hysteria spreads and rises until finally it gets the better of sober people and reputable newspapers."

"A Government which has decided on embarking on the hazardous and terrible enterprise of war must at the outset present a one-sided case in justification of its action, and cannot afford to admit in any particular whatever the smallest degree of right or reason on the part of the people it has made up its mind to fight. Facts must be distorted, relevant circumstances concealed, and a picture presented which by its crude colouring will persuade the ignorant people that their Government is blameless, their cause is righteous, and that the indisputable wickedness of the enemy has been proved beyond question. A moment's reflection would tell any reasonable person that such obvious bias cannot possibly represent the truth. But the moment's reflection is not allowed; lies are circulated with great rapidity. The unthinking mass accept them and by their excitement sway the rest. The amount of rubbish and humbug that pass under the name of patriotism in war-time in all countries is sufficient to make decent people blush when they are subsequently disillusioned."

"At the outset the solemn asseverations of monarchs and leading statesmen in each nation that they did not want war must be placed on a par with the declarations of men who pour paraffin about a house knowing they are continually striking matches and yet assert they do not want a conflagration. This form of self-deception, which involved the deception of others, is fundamentally dishonest."

"War being established as a recognized institution to be resorted to when Governments quarrel, the people are more or less prepared. They quite willingly delude themselves in order to justify their own actions. They are anxious to find an excuse for displaying their patriotism, or they are disposed to seize the opportunity for the excitement and new life of adventure which war opens out to them. So there is a sort of national wink, everyone goes forward, and the individual, in his turn, takes up lying as a patriotic duty. In the low standard of morality which prevails in war-time, such a practice appears almost innocent."

"In calm retrospect we can appreciate better the disastrous effects of the poison of falsehood, whether officially, semi-officially, or privately manufactured. It has been rightly said that the injection of the poison of hatred into men's minds by means of falsehood is a greater evil in war-time than the actual loss of life. The defilement of the human soul is worse than the destruction of the human body. A fuller realization of this is essential."

"Another effect of the continual appearance of false and biased statement and the absorption of the lie atmosphere is that deeds of real valour, heroism, and physical endurance and genuine cases of inevitable torture and suffering are contaminated and desecrated; the wonderful comradeship of the battlefield becomes almost polluted. Lying tongues cannot speak of deeds of sacrifice to show their beauty or value. So it is that the praise bestowed on heroism by Government and Press always jars, more especially when, as is generally the case with the latter, it is accompanied by cheap and vulgar sentimentality. That is why one instinctively wishes the real heroes to remain unrecognized, so that their record may not be smirched by cynical tongues and pens so well versed in falsehood."

"When war reaches such dimensions as to involve the whole nation, and when the people at its conclusion find they have gained nothing but only observe widespread calamity around them, they are inclined to become more sceptical and desire to investigate the foundations of the arguments which inspired their patriotism, inflamed their passions, and prepared them to offer the supreme sacrifice. They are curious to know why the ostensible objects for which they fought have none of them been attained, more especially if they are the victors."

"When the generation that has known war is still alive, it is well that they should be given chapter and verse with regard to some of the best-known cries, catchwords, and exhortations by which they were so greatly influenced. As a warning, therefore, this collection is made. It constitutes only the exposure of a few samples. To cover the whole ground would be impossible."

"There is the concealment of truth, which has to be resorted to so as to prevent anything to the credit of the enemy reaching the public. A war correspondent who mentioned some chivalrous act that a German had done to an Englishman during an action received a rebuking telegram from his employer: "Don't want to hear about any good Germans"; and Sir Philip Gibbs, in Realities of War, says: "At the close of the day the Germans acted with chivalry, which I was not allowed to tell at the time.""

"In Vienna an enterprising firm supplied atrocity photographs with blanks for the headings so that they might be used for propaganda purposes by either side."

"Atrocity lies were the most popular of all, especially in this country and America; no war can be without them. Slander of the enemy is esteemed a patriotic duty. An English soldier wrote (The Times, September 15, 1914): "The stories in our papers are only exceptions. There are people like them in every army." But at the earliest possible moment stories of the maltreatment of prisoners have to be circulated deliberately in order to prevent surrenders. This is done, of course, on both sides. Whereas naturally each side tries to treat its prisoners as well as possible so as to attract others. The repetition of a single instance of cruelty and its exaggeration can be distorted into a prevailing habit on the part of the enemy."

"Contempt for the enemy, if illustrated, can prove to be an unwise form of falsehood. There was a time when German soldiers were popularly represented cringing, with their arms in the air and crying "Kamerad," until it occurred to Press and propaganda authorities that people were asking why, if this was the sort of material we were fighting against, had we not wiped them off the field in a few weeks."

"A good deal depends on the quality of the lie. You must have intellectual lies for intellectual people and crude lies for popular consumption, but if your popular lies are too blatant and your more intellectual section are shocked and see through them, they may (and indeed they did) begin to be suspicious as to whether they were not being hoodwinked too. Nevertheless, the inmates of colleges are just as credulous as the inmates of the slums."

"The narrowest patriotism could be made to appear noble, the foulest accusations could be represented as an indignant outburst of humanitarianism, and the meanest and most vindictive aims falsely disguised as idealism. Everything was legitimate which could make the soldiers go on fighting."

"War is fought in this fog of falsehood, a great deal of it undiscovered and accepted as truth. The fog arises from fear and is fed by panic. Any attempt to doubt or deny even the most fantastic story has to be condemned at once as unpatriotic, if not traitorous. This allows a free field for the rapid spread of lies. If they were only used to deceive the enemy in the game of war it would not be worth troubling about. But, as the purpose of most of them is to fan indignation and induce the flower of the country's youth to be ready to make the supreme sacrifice, it becomes a serious matter. Exposure, therefore, may be useful, even when the struggle is over, in order to show up the fraud, hypocrisy, and humbug on which all war rests, and the blatant and vulgar devices which have been used for so long to prevent the poor ignorant people from realizing the true meaning of war."

"It must be admitted that many people were conscious and willing dupes. But many more were unconscious and were sincere in their patriotic zeal. Finding now that elaborately and carefully staged deceptions were practised on them, they feel a resentment which has not only served to open their eyes but may induce them to make their children keep their eyes open when next the bugle sounds."

"Between nations, where the consequences are vital, where the destiny of countries and provinces hangs in the balance, the lives and fortunes of millions are affected and civilization itself is menaced, the most upright men honestly believe that there is no depth of duplicity to which they may not legitimately stoop. They have got to do it. The thing cannot go on without the help of lies. This is no plea that lies should not be used in war-time, but a demonstration of how lies must be used in war-time. If the truth were told from the outset, there would be no reason and no will for war. Anyone declaring the truth: "Whether you are right or wrong, whether you win or lose, in no circumstances can war help you or your country," would find himself in gaol very quickly. In war-time, failure to lie is negligence, the doubting of a lie a misdemeanour, the declaration of the truth a crime."

"When the people of one country understand how the people in another country are duped, like themselves, in war-time, they will be more disposed to sympathize with them as victims than condemn them as criminal, because they will understand that their crime only consisted in obedience to the dictates of authority and acceptance of what their Government and Press represented to them as the truth."

"There is nothing sensational in the way of revelations contained in these pages. All the cases mentioned are well known to those who were in authority, less well known to those primarily affected, and unknown, unfortunately, to the millions who fell. Although only a small part of the vast field of falsehood is covered, it may suffice to show how the unsuspecting innocence of the masses in all countries was ruthlessly and systematically exploited."

"There are some who object to war because of its immorality, there are some who shrink from the arbitrament of arms because of its increased cruelty and barbarity; there are a growing number who protest against this method, at the outset known to be unsuccessful, of attempting to settle international disputes because of its imbecility and futility. But there is not a living soul in any country who does not deeply resent having his passions roused, his indignation inflamed, his patriotism exploited, and his highest ideals desecrated by concealment, subterfuge, fraud, falsehood, trickery, and deliberate lying on the part of those in whom he is taught to repose confidence and to whom he is enjoined to pay respect."

"None of the heroes prepared for suffering and sacrifice, none of the common herd ready for service and obedience, will be inclined to listen to the call of their country once they discover the polluted sources from whence that call proceeds and recognize the monstrous finger of falsehood which beckons them to the battlefield."

"Every morning I shall concern myself anew about the boundary Between the love-deed-Yes and the power-deed-No And pressing forward honor reality.We cannot avoid Using power, Cannot escape the compulsion To afflict the world, So let us, cautious in diction And mighty in contradiction, Love powerfully."

"Life, in that it is life, necessarily entails justice."

"Before his death, Rabbi Zusya said, "In the coming world, they will not ask me: 'Why were you not Moses?' They will ask me: 'Why were you not Zusya?'""

"To win a truly great life for the people of Israel, a great peace is necessary, not a fictitious peace, the dwarfish peace that is no more than a feeble intermission, but a true peace with the neighboring peoples, which alone can render possible a common development of this portion of the earth as the vanguard of the awakening Near East."

"All journeys have secret destinations of which the traveler is unaware."

"The prophet is appointed to oppose the king, and even more: history."

"I do not accept any absolute formulas for living. No preconceived code can see ahead to everything that can happen in a man's life. As we live, we grow and our beliefs change. They must change. So I think we should live with this constant discovery. We should be open to this adventure in heightened awareness of living. We should stake our whole existence on our willingness to explore and experience."

"The real struggle is not between East and West, or capitalism and communism, but between education and propaganda."

"When we rise out of [the night] into the new life and there begin to receive the signs, what can we know of that which — of him who gives them to us? Only what we experience from time to time from the signs themselves. If we name the speaker of this speech God, then it is always the God of a moment, a moment God."

"The Thou encounters me by grace — it cannot be found by seeking. But that I speak the basic word to it is a deed of my whole being, is my essential deed."

"The basic word I-Thou can be spoken only with one's whole being. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. I require a Thou to become; becoming I, I say Thou."

"The I of the basic word I-Thou is different from that of the basic word I-It."

"An animal's eyes have the power to speak a great language."

"Egos appear by setting themselves apart from other egos."

"Person erscheint, indem sie zu andern Personen in Beziehung tritt."

"All names of God remain hallowed because they have been used not only to speak of God but also to speak to him."

"Some would deny any legitimate use of the word God because it has been misused so much. Certainly it is the most burdened of all human words. Precisely for that reason it is the most imperishable and unavoidable. And how much weight has all erroneous talk about God's nature and works (although there never has been nor can be any such talk that is not erroneous) compared with the one truth that all men who have addressed God really meant him? For whoever pronounces the word God and really means Thou, addresses, no matter what his delusion, the true Thou of his life that cannot be restricted by any other and to whom he stands in a relationship that includes all others."

"Whoever abhors the name and fancies that he is godless — when he addresses with his whole devoted being the Thou of his life that cannot be restricted by any other, he addresses God."

"The world is not divine sport, it is divine destiny. There is divine meaning in the life of the world, of man, of human persons, of you and of me. Creation happens to us, burns itself into us, recasts us in burning — we tremble and are faint, we submit. We take part in creation, meet the Creator, reach out to Him, helpers and companions."

"Through the Thou a person becomes I."

"In philosophical anthropology, … where the subject is man in his wholeness, the investigator cannot content himself, as in anthropology as an individual science, with considering man as another part of nature and with ignoring the fact that he, the investigator, is himself a man and experiences this humanity in his inner experience in a way that he simply cannot experience any part of nature."

"The philosophical anthropologist … can know the wholeness of the person and through it the wholeness of man only when he does not leave his subjectivity out and does not remain an untouched observer."

"You do not attain to knowledge by remaining on the shore and watching the foaming waves, you must make the venture and cast yourself in, you must swim, alert and with all your force, even if a moment comes when you think you are losing consciousness; in this way, and in no other, do you reach anthropological insight."

"So long as you “have” yourself, have yourself as an object, your experience of man is only as of a thing among things."

"An example may clarify more precisely the relation between the psychologist and the anthropologist. If both of them investigate, say, the phenomenon of anger, the psychologist will try to grasp what the angry man feels, what his motives and the impulses of his will are, but the anthropologist will also try to grasp what he is doing. In respect of this phenomenon self-observation, being by nature disposed to weaken the spontaneity and unruliness of anger, will be especially difficult for both of them. The psychologist will try to meet this difficulty by a specific division of consciousness, which enables him to remain outside with the observing part of his being and yet let his passion run its course as undisturbed as possible. Of course this passion can then not avoid becoming similar to that of the actor, that is, though it can still be heightened in comparison with an unobserved passion its course will be different: there will be a release which is willed and which takes the place of the elemental outbreak, there will be a vehemence which will be more emphasized, more deliberate, more dramatic. The anthropologist can have nothing to do with a division of consciousness, since he has to do with the unbroken wholeness of events, and especially with the unbroken natural connection between feelings and actions; and this connection is most powerfully influenced in self-observation, since the pure spontaneity of the action is bound to suffer essentially. It remains for the anthropologist only to resign any attempt to stay outside his observing self, and thus when he is overcome by anger not to disturb it in its course by becoming a spectator of it, but to let it rage to its conclusion without trying to gain a perspective. He will be able to register in the act of recollection what he felt and did then; for him memory takes the place of psychological self-experience. … In the moment of life he has nothing else in his mind but just to live what is to be lived, he is there with his whole being, undivided, and for that very reason there grows in his thought and recollection the knowledge of human wholeness."

"In the ice of solitude man becomes most inexorably a question to himself, and just because the question pitilessly summons and draws into play his most secret life he becomes an experience to himself."

"Man must be free of it all, of his bad conscience and of the bad salvation from this conscience in order to become in truth the way. Now, he no longer promises others the fulfillment of his duties, but promises himself the fulfillment of man."

"The concept of guilt is found most powerfully developed even in the most primitive communal forms which we know: … the man is guilty who violates one of the original laws which dominate the society and which are mostly derived from a divine founder; the boy who is accepted into the tribal community and learns its laws, which bind him thenceforth, learns to promise; this promise is often given under the sign of death, which is symbolically carried out on the boy, with a symbolical rebirth."

"When we see a great man desiring power instead of his real goal we soon recognize that he is sick, or more precisely that his attitude to his work is sick. He overreaches himself, the work denies itself to him, the incarnation of the spirit no longer takes place, and to avoid the threat of senselessness he snatches after empty power. This sickness casts the genius on to the same level as those hysterical figures who, being by nature without power, slave for power, in order that they may enjoy the illusion that they are inwardly powerful, and who in this striving for power cannot let a pause intervene, since a pause would bring with it the possibility of self-reflection and self-reflection would bring collapse."

"Avoid melancholy with all your might. It hurts the service of God more than sin. Satan takes less pleasure in sin than in a man's melancholy over having sinned again and so feeling that he is a slave to sin. Thus the Evil One has caught the poor soul in the net of despair."

"God ... desires His creature to be able to oppose Him. He has given that creature freedom. ... When man turns away from evil with that whole measure of power with which he is able to rebel against God, then he has truly turned to God."

"As the oil is in the olive, so is the teshuvah, repentance, hidden within sin."

"It is the highest service to submit the evil impulse to God through the power of love."

"God ... demands everything, in order to give everything anew to him who loves Him, after that loving has truly given up all."

"In the presence of God himself man stands always like a solitary tree in the wilderness."

"When we desire to lead men to God, we must not simply overthrow their idols. In each of these images we must seek to discover what divine quality he who carved it sought."

"To be old is a glorious thing when one has not unlearned what it means to begin, this old man had perhaps first learned it thoroughly in old age."

"The realer religion is, so much the more it means its own overcoming. It wills to cease to be the special domain "Religion" and wills to become life. It is concerned in the end not with specific religious acts, but with redemption from all that is specific."

"Dialogue and monologue are silenced. Bundled together, men march without Thou and without I, those of the left who want to abolish memory, and those of the right who want to regulate it: hostile and separated hosts, they march into the common abyss."

"Greatness by nature includes a power, but not a will to power."

"The great man, whether we comprehend him in the most intense activity of his work or in the restful equipoise of his forces, is powerful, involuntarily and composedly powerful, but he is not avid for power. What he is avid for is the realization of what he has in mind, the incarnation of the spirit."

"So long as a man’s power, that is, his capacity to realize what he has in mind, is bound to the goal, to the work, to the calling, it is, considered in itself, neither good nor evil, it is only a suitable or unsuitable instrument. But as soon as this bond with the goal is broken off or loosened, and the man ceases to think of power as the capacity to do something, but thinks of it as a possession, that is, thinks of power in itself, then his power, being cut off and self-satisfied, is evil; it is power withdrawn from responsibility, power which betrays the spirit, power in itself."

"Now, he no longer promises others the fulfillment of his duties, but promises himself the fulfillment of man."

"(“How do you feel about America? There are some who claim it has become a land of greed.”) MA: It doesn't have to be. It has been rapidly turning into that. One sees what happened with the Indians first, and the black Americans second, and every other visible group. But I don't believe that's all there is, or else Paul and I would never live here. I can sell my books I can live like James Baldwin in the south of France, or in West Africa. But I believe there's something else. There is a spirit. And it's almost like Martin Buber, a good-evil conflict."

"Martin Buber, the famous Jewish philosopher who was inspired by a strong “religious anarchism”, defined Judaism as a synthesis of three basic concepts: the idea of unity, the idea of action and the idea of a future."

"Buber and Tillich each took similar paths toward their common destination of religious socialism. Both had been influenced early in their careers by the 19th century German philosopher Nietzsche's rejection of bourgeois culture in his classic book, Thus Spoke Zarathustra, and were further influenced by Karl Marx's doctrine of human self-estrangement and objectification in capitalist society while rejecting his anti-religious bias. Moreover, Buber and Tillich, along with all religious socialists, rejected the Marxist “revolutionary dictatorship” of the proletariat. This would represent the extreme of heteronomy for Tillich and the political manifestation of the I-it relationship expressed by Buber that is based on human instrumentalism.… Tillich initially promoted an "idealistic anarchism" in the sense that he envisioned a theonomous culture arising from "communities themselves and their spiritual substance" instead of being promoted by the state. They would eventually part ways to some extent, with Buber continuing to promote a "federalistic communal socialism" yet not rejecting the political component of social life, while Tillich promoted the possibility of a central government that is not absolute in a theonomous society."

"studying the early civil rights movement in college, I'd been intrigued by the influence of Jewish philosophers like Martin Buber on Dr. King's sermons and writings."

"The psychological basis for the use of nonviolent methods is the simple rule that like produces like, kindness provokes kindness, as surely as injustice produces resentment and evil. It is sometimes forgotten by those whose pacifism is a spurious, namby-pamby thing that if one Biblical statement of this rule is "Do good to them that hate you" (an exhortation presumably intended for the capitalist as well as for the laborer), another statement of the same rule is, "They that sow the wind shall reap the whirlwind." You get from the universe what you give, with interest! What if men build a system on violence and injustice, on not doing good to those who hate them nor even to those who meekly obey and toil for them? And persist in this course through centuries of Christian history? And if, then, the oppressed raise the chant:"

"Educational enterprises do not for any length of time remain immune from the struggle of interests for power which is the dominant feature of social life under a class system."

"We belong to the Society of Friends, a community of love, a family of persons. In so far as we are not just another “denomination,” we know also that the salvation of our age is in our keeping; that is, that it lies in the divine-human society which is "rooted and grounded in love." This is the unity which alone can make one world out of "one world", and not one nightmare, one hell, one burned-out cinder. We know also and in a way we respond to the fact that we have a mission, we are "called to be saints"."

"It is said that if the United States were to stop shooting and withdraw its troops from Vietnam, the Viet Cong would then stage a great purge of the people who we have been seeking to protect — have pledged to protect. First of all, so far they have been getting precious little protection from us. The Vietnamese people as human individuals have been shot at by the French, by us, by Communists, by guerrillas for years. Maybe, if only somebody would stop shooting at them that would be something to the good."

"There is no way to peace; peace is the way."

"There is a certain indolence in us, a wish not to be disturbed, which tempts us to think that when things are quiet, all is well. Subconsciously, we tend to give the preference to 'social peace,' though it be only apparent, because our lives and possessions seem then secure. Actually, human beings acquiesce too easily in evil conditions; they rebel far too little and too seldom. There is nothing noble about acquiescence in a cramped life or mere submission to superior force."

"We cannot have peace if we are only concerned with peace. War is not an accident. It is the logical outcome of a certain way of life. If we want to attack war, we have to attack that way of life. Disarmament cannot be achieved nor can the problem of war be resolved without being accompanied by profound changes in the economic order and the structure of society."

"[Their foremost task] … is to denounce the violence on which the present system is based, and all the evil — material and spiritual — this entails for the masses of men throughout the world.... So long as we are not dealing honestly and adequately with this ninety percent of our problem, there is something ludicrous, and perhaps hypocritical, about our concern over the ten percent of violence employed by the rebels against oppression."

"Those who can bring themselves to renounce wealth, position and power accruing from a social system based on violence and putting a premium on acquisitiveness, and to identify themselves in some real fashion with the struggle of the masses toward the light, may help in a measure — more, doubtless, by life than by words — to devise a more excellent way, a technique of social progress less crude, brutal, costly and slow than mankind has yet evolved."

"In a world built on violence, one must be a revolutionary before one can be a pacifist."

"[He made] remarkable effort to show that pacifism was by no means passivism and that there could be such a thing as a non-violent social revolution."

"There are two themes that ran through A.J. Muste's life so clearly and marked his own actions so decisively, that the conflict between them became a dialectic, never resolved. One theme was peace, nonviolence, profound reverence for life. The other theme was social justice. To respect life meant to struggle to achieve social justice, yet the struggle for social justice invariably disturbed the peace and risked the nonviolence so central to A.J. The life-destroying institutions of injustice which A.J. saw around him were intolerable--yet violent social change was also intolerable. It was this "dialectic" which led him into the Marxist-Leninist movement and then back into the religious pacifist movement. Those who worked most closely with him are convinced that he was never fully able to leave behind his Christian mysticism when he was a Marxist-Leninist, and that on his return to the Church he brought with him much of his Marxism. No authentic honor can be done to the memory of the man and his life if we select one theme and ignore the other. Few people have been so deeply committed at the same time both to peace and to social justice, so fully aware of the difficulty of reconciling these two demands, and so intent on making that effort."

"One morning, I awoke to find my two neighbours dead by my side. The day before, sleeping in the same straw, we had spoken a little — to reassure ourselves and each other."

"If it were proved to me that in making war, my ideal had a chance of being realized, I would still say "No" to war. For one does not create human society on mounds of corpses."

"Louis Lecoin, who has been described as France's most “militant pacifist,” died today in a hospital at suburban Pavilions‐Sous‐Bois after surgery. He was 83 years old. Mr. Lecoin, who throughout his life indifferently earned a living as a printer, gardener, proofreader or construction worker, joined the anarchists in 1905 at the age of 17 and was sentenced to eight years in prison at 24. One of the leading campaigners here for Sacco and Vanzetti in the 1920's and for Republican Spain in the thirties, he went to jail again in 1939 for the publication of a pamphlet with the evocative title, “Immediate Peace!”"

"I am lonely without measure; that is to say, I am alone with my doubles, phantasms in whom I realize specific dreams, ideas, inclinations, and so on. I rip three other people out of my inner life, give them names, and believe in them myself. Gradually three clearly defined types have emerged: *1: Grosz. *2: Count Ehrenfried, the nonchalant aristocrat with the well-manicured fingernails, concerned only with cultivating himself; in a word, the detached, aristocratic individualist. *3: The physician. Dr. William King Thomas, the more American, practical counterweight to Grosz the mother figure."

"Day after day gasped away, slowly seep hours when fettered or immured, only at times does imagination scale the palisades that the spirit of chaos and confusion, the spirit of reactionary bombast, has set up around us - dreams, dreams of endless, destructive hate! Mists of hate, beclouding the burning brain!"

"Art today is an absolutely secondary matter. Anyone who is able to look further than the walls of his own studio can see this.. .All the same, art is a business that demands a very clear decision from anyone who undertakes it. It is not immaterial where you stand in this business.. .Are you on the side of the exploiters or on that of the masses, who want to wring the exploiters' necks?"

"I see the future development of painting taking place in workshops.. ..not in any holy temple of the arts. Painting is manual labor, no different from any other. It can be done well or poorly."

"Árt is dead. Long live Tatlin's new machine art."

"Yes, [to] the Communist party! [the presiding judge asked Grosz: 'Do you belong to a political party?']"

"A composition should be simple and clear. That is why the drawings of children and primitives are so strong."

"A great deal that had become frozen within me in Germany melted here in America and I rediscovered my old yearning for painting. I carefully and deliberately destroyed a part of my past."

"My Drawings expressed my despair, hate and disillusionment, I drew drunkards; puking men; men with clenched fists cursing at the moon ... I drew a man, face filled with fright, washing blood from his hands ... I drew lonely little men fleeing madly through empty streets. I drew a cross-section of tenement house: through one window could be seen a man attacking his wife; through another, two people making love; from a third hung a suicide with body covered by swarming flies. I drew soldiers without noses; war cripples with crustacean-like steel arms; two medical soldiers putting a violent infantryman into a strait-jacket made of a horse blanket ... I drew a skeleton dressed as a recruit being examined for military duty. I also wrote poetry."

"This cynic is a secret moralist. Negation is merely his manner of speaking; what he really.. ..loves is the positive. One might think: one little push, and he would he painting pictures full of ecstasy and mysticism. It is his personal bad luck that he is condemned to be a caricaturist. In any case he is never going to be a humorist like Wilhelm Busch, one of the comfortable kind. There is no telling that he will become. For the time being we recall the old saying that yes and no are very close neighbors, in life and in art."

"The court ordered the artist Grosz to pay a fine of 300 marks and the publisher Herzfelde to pay 600 marks, ordered the plates and printing forms to be confiscated and destroyed, and assigned publication rights to the ministry - Dada!"

"[Grosz] publicly stated that he was neither Christian nor pacifist, but was actively motivated by an inner need to create these pictures", and was finally acquitted after two appeals."

"George Grosz gave a fantastic testimony of Berlin life during a terrible period, divided between fascism and communism. He was active in the communist party but had an anarchist's fascination for the characters of underground life. Military figures, prostitutes and violence abound, and fascinate the viewer.. ..this meant he instinctively rooted his art in the common people. It also explains, I think, why caricature and graphic design in magazines and newspapers held such an appeal for him."

"But while he [Grosz] painted all this violence, we can see from his first drawings onward that he had an ambivalent attitude towards it: he rejected it, and at the same time was fascinated by it. In this respect, he has had some influence on what I do. Grosz's ambivalence is something that I have in myself.. .This is a great paradox of art and literature – what is despicable in life can be very attractive and appealing in art. You nourish yourself with everything that you hate."

"Some of the names Grosz gave himself in letters written between 1913 and 1920 are "Prof Thomas," "Ritter von Thorn," "Gogo," "Dr. Maschin George Ventil," and, complete with place of residence "Lord HattonDixon, New Castle Town," and "Edgar H. Hussler, Boston." He often signed drawings with "Boff" (or "Boffel" or "Fobb"; see number 6 of 'Gott mit uns'); this was a variation on "Boeuf," which was his friends' nickname for him. There is often an element of Dadaist alienation and also of straightforward in this, but not always."

"I didn't say that my son died for Israel. I've never said that. I saw somebody wrote that and it wasn't my words. Those aren't even words that I would say."

"I'm finished crying for Casey. I'm crying for all the other mothers."

"George, it has been seven months today since your reckless and wanton foreign policies killed my son, my big boy, my hero, my best-friend: Casey."

"We are waging a nuclear war in Iraq right now. That country is contaminated. It will be contaminated for practically eternity now."

"Iraq was not involved in 9-11, Iraq was not a terrorist state. But now that we have decimated the country, the borders are open, freedom fighters from other countries are going in, and they [the U.S. government] have created more terrorism by going to an Islamic country..."

"This is George Bush’s accountability moment."

"How many more of our loved ones need to die in this senseless war?"

"1) We want our loved ones' sacrifices to be honored by bringing our nation's sons and daughters home from the travesty that is Iraq IMMEDIATELY, since this war is based on horrendous lies and deceptions. Just because our children are dead, why would we want any more families to suffer the same pain and devastation that we are."

"2) We would like for him to explain this "noble cause" to us and ask him why Jenna and Barbara are not in harm's way, if the cause is so noble."

"3) If George is not ready to send the twins, then he should bring our troops home immediately. We will demand a speedy withdrawal."

"They can't ignore us, and they can't put us down. Thank God for the Internet, or we wouldn't know anything, and we would already be a fascist state."

"The people who are slamming me have no idea about what it feels like to unjustly have a child killed in an insane war."

"First of all, I was having fun. I was with a group of good-humored, cheerful, happy people. We were singing old protest songs and old Sunday school songs and clapping. I felt I had to be cheerful to set the tone. We didn't want any trouble or to do anything non-peaceful. Secondly, when I got arrested and the officers lifted me out I was afraid that America would see my underwear and that tickled me."

"Anyone who knows me, knows that I am not afraid of anything."

"I am tired of the warmakers making war with our children. I am tired of our tired troops being sent over to do the dirty work for mob bosses who are going to squeeze the life out of Iraq and not leave until every asset and every natural resource has been raped from the country. I am tired of seeing Iraqis burying their loved ones and hearing the reverberating screams of mothers all over our country who are being destroyed for the benefit of a very few."

"I don't speak for anyone but Cindy."

"Presidents are humans, too… it is really awkward to be with parents who have buried a child. There isn’t really anything anyone can say that isn’t somewhat hurtful. However, since I publicly opposed the wars and U.S. empire, I have heard, “He knew what he was signing up for,” many times. It’s simply not true, like I said before."

"As far as I know from personal experience and talking to other vets, particularly since 9/11, recruiters promise all kinds of benefits and promise young people that they won’t have to go to war at all. That’s what Casey’s recruiter told him in 2000. “Tell your mom, even if there is a war, you won’t see combat, because you are such a high-value recruit.” Casey was killed in combat a few days after arriving in Iraq."

"Many U.S. troops occupy countries that are no threat to the U.S. and many innocent civilians have been killed. I don’t find that heroic at all. But most “grunts” are from poor, working-class.... So they believe the recruiters and join the military. I see most of the U.S. military as victims, not heroes. Of course, no one statement covers everything adequately."

"War is barbaric. Trump has proven himself to be a loose cannon who doesn’t seem to have very many social graces. But Bush was no better. I wish the conversation was about the barbarism of war... Where is the movement to oppose U.S. wars, instead of liberal handwringing over botched messages of condolence?"

"What can a president say, “Sorry your loved one was killed so the U.S. could make sure that we had complete control over all of (fill in the blank name of country)’s natural resources and so that Boeing, Halliburton, and Raytheon could have massive profits?” Better that the barbarism of wars for profit ends."

"I still get my fair share of hate messages. But the messages from people who outright apologize to me for “hating” me and who tell me they have since changed their minds outnumber those."

"As a child of the Cold War, my experience with Cuba and its lovely people, has done more than almost anything, except Casey’s murder, to highlight the treachery and viciousness of the U.S. Empire that killed Casey and has oppressed, or killed millions more over the years."

"As well as being a vulgar producer of her own spectacle, and an embarrassment to her family, Cindy Sheehan is at best a shifty fantasist."

"I think Mrs. Sheehan bears some responsibility for this and also for the responsibility of other American families who have lost sons and daughters in Iraq, who feel that this kind of behavior borders on treasonous."

"Cindy Sheehan has become the Rosa Parks of the anti-war movement. She's tired, fed up and she's not going to take it anymore, and so now we stand with her."

"So long as we have enough people in this country willing to fight for their rights, we'll be called a democracy."

"The Nazi-Soviet pact of 1939, a traumatic shock to me, ended any ambivalence I had about the Soviet Union, and all cooperation with Communists in united fronts."

"I believe in non-violent methods of struggle as most effective in the long run for building up successful working class power. Where they cannot be followed or where they are not even permitted by the ruling class, obviously only violent tactics remain. I champion civil liberty as the best of the non-violent means of building the power on which workers rule must be based. If I aid the reactionaries to get free speech now and then, if I go outside the class struggle to fight against censorship, it is only because those liberties help to create a more hospitable atmosphere for working class liberties. The class struggle is the central conflict of the world; all others are incidental."

"When that power of the working class is once achieved, as it has been only in the Soviet Union, I am for maintaining it by any means whatever. Dictatorship is the obvious means in a world of enemies at home and abroad. I dislike it in principle as dangerous to its own objects. But the Soviet Union has already created liberties far greater than exist elsewhere in the world. They are liberties that most closely affect the lives of the people — power in the trade unions, in peasant organizations, in the cultural life of nationalities, freedom of women in public and private life, and a tremendous development of education for adults and children."

"I saw in the Soviet Union many opponents of the regime. I visited a dozen prisons — the political sections among them. I saw considerable of the work of the OGPU. I heard a good many stories of severity, even of brutality, and many of them from the victims. While I sympathized with personal distress I just could not bring myself to get excited over the suppression of opposition when I stacked it up against what I saw of fresh, vigorous expressions of free living by workers and peasants all over the land. And further, no champion of a socialist society could fail to see that some suppression was necessary to achieve it. It could not all be done by persuasion."

"[I]f American champions of civil liberty could all think in terms of economic freedom as the goal of their labors, they too would accept "workers' democracy" as far superior to what the capitalist world offers to any but a small minority. Yes, and they would accept — regretfully, of course — the necessity of dictatorship while the job of reorganizing society on a socialist basis is being done."

"Kun ihmisiä ei syödä, on niitä turha teurastaa."

"Ten years (of reign) having been completed, King Piodasses (Piyadassi) made known (the doctrine of) Piety to men; and from this moment he has made men more pious, and everything thrives throughout the whole world. And the king abstains from (killing) living beings, and other men and those who (are) huntsmen and fishermen of the king have desisted from hunting. And if some (were) intemperate, they have ceased from their intemperance as was in their power; and obedient to their father and mother and to the elders, in opposition to the past also in the future, by so acting on every occasion, they will live better and more happily."

"Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be written. Here (in my domain) no living beings are to be slaughtered or offered in sacrifice. Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds of thousands of animals were killed every day to make curry. But now with the writing of this Dhamma edict only three creatures, two peacocks and a deer are killed, and the deer not always. And in time, not even these three creatures will be killed."

"Everywhere within Beloved-of-the-Gods, King Piyadasi's domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbours of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals."

"Respect for mother and father is good, generosity to friends, acquaintances, relatives, Brahmans and ascetics is good, not killing living beings is good, moderation in spending and moderation in saving is good. The Council shall notify the Yuktas about the observance of these instructions in these very words."

"To do good is difficult. One who does good first does something hard to do. I have done many good deeds, and, if my sons, grandsons and their descendants up to the end of the world act in like manner, they too will do much good. But whoever amongst them neglects this, they will do evil. Truly, it is easy to do evil."

"Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart. But people have various desires and various passions, and they may practice all of what they should or only a part of it. But one who receives great gifts yet is lacking in self-control, purity of heart, gratitude and firm devotion, such a person is mean."

"Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to be of great account unless they are achieved through having my subjects respect Dhamma and practice Dhamma, both now and in the future. For this alone does Beloved-of-the-Gods, King Piyadasi, desire glory and fame. And whatever efforts Beloved-of-the-Gods, King Piyadasi, is making, all of that is only for the welfare of the people in the next world, and that they will have little evil. And being without merit is evil. This is difficult for either a humble person or a great person to do except with great effort, and by giving up other interests. In fact, it may be even more difficult for a great person to do."

"There is no gift like the gift of the Dhamma, (no acquaintance like) acquaintance with Dhamma, (no distribution like) distribution of Dhamma, and (no kinship like) kinship through Dhamma. And it consists of this: proper behavior towards servants and employees, respect for mother and father, generosity to friends, companions, relations, Brahmans and ascetics, and not killing living beings. Therefore a father, a son, a brother, a master, a friend, a companion or a neighbor should say: "This is good, this should be done." One benefits in this world and gains great merit in the next by giving the gift of the Dhamma."

"Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he honors them with gifts and honors of various kinds. But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values this — that there should be growth in the essentials of all religions. Growth in essentials can be done in different ways, but all of them have as their root restraint in speech, that is, not praising one's own religion, or condemning the religion of others without good cause. And if there is cause for criticism, it should be done in a mild way. But it is better to honor other religions for this reason. By so doing, one's own religion benefits, and so do other religions, while doing otherwise harms one's own religion and the religions of others. Whoever praises his own religion, due to excessive devotion, and condemns others with the thought "Let me glorify my own religion," only harms his own religion. Therefore contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions."

"Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas. Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this — that Brahmins, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees — that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods. There is no country, except among the Greeks, where these two groups, Brahmins and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Therefore the killing, death or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those who do wrong should be forgiven where forgiveness is possible."

"All men are my children. What I desire for my own children, and I desire their welfare and happiness both in this world and the next, that I desire for all men. You do not understand to what extent I desire this, and if some of you do understand, you do not understand the full extent of my desire."

"You must attend to this matter. While being completely law-abiding, some people are imprisoned, treated harshly and even killed without cause so that many people suffer. Therefore your aim should be to act with impartiality. It is because of these things — envy, anger, cruelty, hate, indifference, laziness or tiredness — that such a thing does not happen. Therefore your aim should be: "May these things not be in me." And the root of this is non-anger and patience. Those who are bored with the administration of justice will not be promoted; (those who are not) will move upwards and be promoted. Whoever among you understands this should say to his colleagues: "See that you do your duty properly. Such and such are Beloved-of-the-Gods' instructions." Great fruit will result from doing your duty, while failing in it will result in gaining neither heaven nor the king's pleasure. Failure in duty on your part will not please me. But done properly, it will win you heaven and you will be discharging your debts to me."

"The people of the unconquered territories beyond the borders might think: "What is the king's intentions towards us?" My only intention is that they live without fear of me, that they may trust me and that I may give them happiness, not sorrow. Furthermore, they should understand that the king will forgive those who can be forgiven, and that he wishes to encourage them to practice Dhamma so that they may attain happiness in this world and the next. I am telling you this so that I may discharge the debts I owe, and that in instructing you, that you may know that my vow and my promise will not be broken. Therefore acting in this way, you should perform your duties and assure them (the people beyond the borders) that: "The king is like a father. He feels towards us as he feels towards himself. We are to him like his own children.""

"Beloved-of-the-Gods speaks thus: Father and mother should be respected and so should elders, kindness to living beings should be made strong and the truth should be spoken. In these ways, the Dhamma should be promoted. Likewise, a teacher should be honored by his pupil and proper manners should be shown towards relations. This is an ancient rule that conduces to long life. Thus should one act."

"Dhamma is good, but what constitutes Dhamma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity. I have given the gift of sight in various ways. To two-footed and four-footed beings, to birds and aquatic animals, I have given various things including the gift of life. And many other good deeds have been done by me."

"People see only their good deeds saying, "I have done this good deed." But they do not see their evil deeds saying, "I have done this evil deed" or "This is called evil." But this (tendency) is difficult to see. One should think like this: "It is these things that lead to evil, to violence, to cruelty, anger, pride and jealousy. Let me not ruin myself with these things." And further, one should think: "This leads to happiness in this world and the next.""

"Whatever good deeds have been done by me, those the people accept and those they follow. Therefore they have progressed and will continue to progress by being respectful to mother and father, respectful to elders, by courtesy to the aged and proper behavior towards Brahmans and ascetics, towards the poor and distressed, and even towards servants and employees."

"This progress among the people through Dhamma has been done by two means, by Dhamma regulations and by persuasion. Of these, Dhamma regulation is of little effect, while persuasion has much more effect. The Dhamma regulations I have given are that various animals must be protected. And I have given many other Dhamma regulations also. But it is by persuasion that progress among the people through Dhamma has had a greater effect in respect of harmlessness to living beings and non-killing of living beings."

"Although Ashoka was victorious in this horrific and gruesome war, he felt remorse for all the suffering he had caused and hence turned to Buddhism. He wrote in his Edict Thirteen that: The Kalingas were conquered by His Sacred Majesty the King when he had been consecrated for eight years. One hundred and fifty thousand persons were thence carried away captive, and one hundred thousand were there slain, and many times that number perished. Directly after the annexation of the Kalingas, began his Sacred Majesty's zealous protection of Dharma, his love of Dharma, and his giving instruction in that. Thus arose His Sacred Majesty's remorse for having conquered the Kalingas, because the conquest of a country previously unconquered involves the slaughter, death, and carrying away captive of the people. That is a matter of profound sorrow and regret to His Sacred Majesty."

"In the political sense Ashoka had failed; in another sense he had accomplished one of the greatest tasks in history. Within two hundred years after his death Buddhism had spread throughout India, and was entering upon the bloodless conquest of Asia. If to this day, from Kandy in Ceylon to Kamakura in Japan, the placid face of Gautama bids men be gentle to one another and love peace, it is partly because a dreamer, perhaps a saint, once held the throne of India."

"When Buddhism first emerges in what may be termed the light of history, it is as an established system highly favoured by the great king Asoka, about 250 B.C. It is made clear by his edicts that only a small number of scriptures, whose titles are only partially identifiable with known extant writings, were then recognised as preserving the spoken discourses of the Buddha."

"So impressive was Ashoka's example that many other Asian monarchs adopted it. Japan's Prince Shotuku, for example, used it to unify the Japanese nation and improve international relations. For this policy, the renowned historians Arnold Toynbee and H.G. Wells have called Ashoka the greatest monarch who ever lived."

"Asoka (264 to 227 B.C.), one of the great monarchs of history, whose dominions extended from Afghanistan to Madras... is the only military monarch on record who abandoned warfare after victory. He had invaded Kalinga (255 B.C.), a country along the east coast of Madras, perhaps with some intention of completing the conquest of the tip of the Indian peninsula. The expedition was successful, but he was disgusted by what be saw of the cruelties and horrors of war. He declared, in certain inscriptions that still exist, that he would no longer seek conquest by war, but by religion, and the rest of his life was devoted to the spreading of Buddhism throughout the world. He seems to have ruled his vast empire in peace and with great ability. He was no mere religious fanatic."

"For eight and twenty years Asoka worked sanely for the real needs of men. Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousnesses and serenities and royal highnesses and the like, the name of Asoka shines, and shines, almost alone, a star. From the Volga to Japan his name is still honoured. China, Tibet, and even India, though it has left his doctrine, preserve the tradition of his greatness. More living men cherish his memory to-day than have ever heard the names of Constantine or Charlemagne."

"In the history of the world there have been thousands of kings and emperors who called themselves "their highnesses," "their majesties," and "their exalted majesties" and so on. They shone for a brief moment, and as quickly disappeared. But Ashoka shines and shines brightly like a bright star, even unto this day."

"In the past, the community of scholars has made it a custom to furnish scientific information to any person seriously seeking it. However, we must face these facts: The policy of the government itself during and after the war, say in the bombing of Hiroshima and Nagasaki, has made it clear that to provide scientific information is not a necessarily innocent act, and may entail the gravest consequences. One therefore cannot escape reconsidering the established custom of the scientist to give information to every person who may inquire of him."

"The experience of the scientists who have worked on the atomic bomb has indicated that in any investigation of this kind the scientist ends by putting unlimited powers in the hands of the people whom he is least inclined to trust with their use."

"[T]he best material model of a cat is another, or preferably the same cat."

"The measures taken during the war by our military agencies, in restricting the free intercourse among scientists on related projects or even on the same project have gone so far that it is clear that if continued in time of peace, this policy will lead to the total irresponsibility of the scientist, and, ultimately, to the death of science. ...The interchange of ideas, which is one of the greatest traditions of science, must of course receive certain limitations when the scientist becomes an arbiter of life and death. ..."

"I do not expect to publish any future work of mine which may do damage in the hands of irresponsible militarists..."

"There are no answers, only cross-references."

"Scientific discovery consists in the interpretation for our own convenience of a system of existence which has been made with no eye to our convenience at all. One of the chief duties of a mathematician in acting as an advisor to scientists is to discourage them from expecting too much of mathematicians."

"What most experimenters take for granted before they begin their experiments is infinitely more interesting than any results to which their experiments lead."

"It is my thesis that machines can and do transcend some of the limitations of their designers... although they are theoretically subject to human criticism, such criticism may be ineffective until a time long after it is relevant. By the very slowness of our human activities, our effective control of our machines may be nullified. If the rules for victory in a war game do not correspond to what we actually wish for our country, it is more likely that such a machine may produce a policy which will win a nominal victory on points, at the cost of every interest we have at heart, even that of national survival."

"The terms "black box" and "white box" are convenient and figurative expressions of not very well determined usage. I shall understand by a black box a piece of apparatus, such as four-terminal networks with two input and two output terminals, which performs a definite operation on the present and past of the input potential, but for which we do not necessarily have any information of the structure by which this operation is performed. On the other hand, a white box will be similar network in which we have built in the relation between input and output potentials in accordance with a definite structural plan for securing a previously determined input-output relation."

"The most fruitful areas for the growth of the sciences were those which had been neglected as a no-man's land between the various established fields."

"Since Leibniz there has perhaps been no man who has had a full command of all the intellectual activity of his day. Since that time, science has been increasingly the task of specialists, in fields which show a tendency to grow progressively narrower... Today there are few scholars who can call themselves mathematicians or physicists or biologists without restriction. A man may be a topologist or a coleopterist. He will be filled with the jargon of his field, and will know all its literature and all its ramifications, but, more frequently than not, he will regard the next subject as something belonging to his colleague three doors down the corridor, and will consider any interest in it on his own part as an unwarrantable breach of privacy... There are fields of scientific work, as we shall see in the body of this book, which have been explored from the different sides of pure mathematics, statistics, electrical engineering, and neurophysiology; in which every single notion receives a separate name from each group, and in which important work has been triplicated or quadruplicated, while still other important work is delayed by the unavailability in one field of results that may have already become classical in the next field. It is these boundary regions which offer the richest opportunities to the qualified investigator. They are at the same time the most refractory to the accepted techniques of mass attack and the division of labor. If the difficulty of a physiological problem is mathematical in essence, then physiologists ignorant of mathematics will get precisely as far as one physiologists ignorant of mathematics, and no further. If a physiologist who knows no mathematics works together with a mathematician who knows no physiology, the one will be unable to state his problem in terms that the other can manipulate, and the second will be unable to put the answers in any form that the first can understand... A proper exploration of these blank spaces on the map of science could only be made by a team of scientists, each a specialist in his own field but each possessing a thoroughly sound and trained acquaintance with the fields of his neighbors; all in the habit of working together, of knowing one another's intellectual customs, and of recognizing the significance of a colleague's new suggestion before it has taken on a full formal expression. The mathematician need not have the skill to conduct a physiological experiment, but he must have the skill to understand one, to criticize one, and to suggest one. The physiologist need not be able to prove a certain mathematical theorem, but he must be able to grasp its physiological significance and to tell the mathematician for what he should look. We had dreamed for years of an institution of independent scientists, working together in one of these backwoods of science, not as subordinates of some great executive officer, but joined by the desire, indeed by the spiritual necessity, to understand the region as a whole, and to lend one another the strength of that understanding."

"As to sociology and anthropology, it is manifest that the importance of information and communication as mechanisms of organization proceeds beyond the individual into the community. On the other hand, it is completely impossible to understand social communities such as those of ants without a thorough investigation of their means of communication, and we were fortunate enough to have the aid of Dr. Schneirla in this matter. For the similar problems of human organization, we sought help from the anthropologists Drs. Bateson and Margaret Mead; while Dr. Morgenstern of the Institute for Advanced Study was our adviser in the significant field of social organization belong to economic theory. His very important joint book on games with Dr. von Neumann, by the way, represents a most interesting study of social organization from the point of view of methods closely related to, although distinct from, the subject matter of cybernetics. Dr. Lewin and others represented the newer work on the theory of opinion sampling and the practice of opinion making, and Dr. F. C. S. Northrup was interested in assaying the philosophical significance of our work."

"As I have already hinted, one of the directions of work which the realm of ideas of the Macy meetings has suggested concerns the importance of the notion and the technique of communication in the social system. It is certainly true that the social system is an organization like the individual, that it is bound together by a system of communication, and that it has a dynamics in which circular processes of a feedback nature play an important part. This is true, both in the general fields of anthropology and sociology and in the more specific field of economics; and the very important work, which we have already mentioned, of von Neumann and Morgenstern on the theory of games enters into this range of ideas. On this basis, Drs. Gregory Bateson and Margaret Mead have urged me, in view of the intensely pressing nature of the sociological and economic problems of the present age of confusion, to devote a large part of my energies to the discussion of this side of cybernetics."

"Let it be remarked ... that an important difference between the way in which we use the brain and the machine is that the machine is intended for many successive runs, either with no reference to each other, or with a minimal, limited reference, and that it can be cleared between such runs; while the brain, in the course of nature, never even approximately clears out its past records. Thus the brain, under normal circumstances, is not the complete analogue of the computing machine but rather the analogue of a single run on such a machine. We shall see later that this remark has a deep significance in psychopathology and in psychiatry."

"}|Information is information|"

"The odors perceived by the ant seem to lead to a highly standardized course of conduct; but the value of a simple stimulus, such as an odor, for conveying information depends not only on the information conveyed by the stimulus itself but on the whole nervous constitution of the sender and receiver of the stimulus as well. Suppose I find myself in the woods with an intelligent savage who cannot speak my language and whose language I cannot speak. Even without any code of sign language common to the two of us, I can learn a great deal from him. All I need to do is to be alert to those moments when he shows the signs of emotion or interest. I then cast my eyes around, perhaps paying special attention to the direction of his glance, and fix in my memory what I see or hear. It will not be long before I discover the things which seem important to him, not because he has communicated them to me by language, but because I myself have observed them. In other words, a signal without an intrinsic content may acquire meaning in his mind by what he observes at the time, and may acquire meaning in my mind by what I observed at the time. The ability that he has to pick out the moments of my special, active attention is in itself a language as varied in possibilities as the range of impressions that the two of us are able to encompass. Thus social animals may have an active, intelligent, flexible means of communication long before the development of language."

"A group may have more group information or less group information than its members. A group of non-social animals, temporarily assembled, contains very little group information, even though its members may possess much information as individuals. This is because very little that one member does is noticed by the others and is acted on by them in a way that goes further in the group. On the other hand, the human organism contains vastly more information, in all probability, than does any one of its cells. There is thus no necessary relation in either direction between the amount of racial or tribal or community information and the amount of information available to the individual."

"As in the case of the individual, not all the information which is available to the race at one time is accessible without special effort. There is a well-known tendency of libraries to become clogged by their own volume; of the sciences to develop such a degree of specialization that the expert is often illiterate outside his own minute specialty. Dr. Vannevar Bush has suggested the use of mechanical aids for the searching through vast bodies of material. These probably have their uses, but they are limited by the impossibility of classifying a book under an unfamiliar heading unless some particular person has already recognized the relevance of that heading for that particular book. In the case where two subjects have the same technique and intellectual content but belong to widely separated fields, this still requires some individual with an almost Leibnizian catholicity of interest."

"It is the thesis of this book that society can only be understood through a study of the messages and the communication facilities which belong to it; and that in the future development of these messages and communication facilities, messages between man and machines, between machines and man, and between machine and machine, are destined to play an ever-increasing part"

"To live effectively is to live with adequate information."

"It is my thesis that the physical functioning of the living individual and the operation of some of the newer communication machines are precisely parallel in their analogous attempts to control entropy through feedback. Both of them have sensory receptors as one stage in their cycle of operation: that is, in both of them there exists a special apparatus for collecting information from the outer world at low energy levels, and for making it available in the operation of the individual or of the machine. In both cases these external messages are not taken neat, but through the internal transforming powers of the apparatus, whether it be alive or dead. The information is then turned into a new form available for the further stages of performance. In both the animal and the machine this performance is made to be effective on the outer world. In both of them, their performed action on the outer world, and not merely their intended action, is reported back to the central regulatory apparatus. This complex of behavior is ignored by the average man, and in particular does not play the role that it should in our habitual analysis of society; for just as individual physical responses may be seen from this point of view, so may the organic responses of society itself. I do not mean that the sociologist is unaware of the existence and complex nature of communications in society, but until recently he has tended to overlook the extent to which they are the cement which binds its fabric together."

"What many of us fail to realize is that the last four hundred years are a highly special period in the history of the world. The pace at which changes during these years have taken place is unexampled in earlier history, as is the very nature of these changes. This is partly the results of increased communication, but also of an increased mastery over nature, which on a limited planet like the earth, may prove in the long run to be an increased slavery to nature. For the more we get out of the world the less we leave, and in the long run we shall have to pay our debts at a time that may be very inconvenient for our own survival."

"Progress imposes not only new possibilities for the future but new restrictions. It seems almost as if progress itself and our fight against the increase of entropy intrinsically must end in the downhill path from which we are trying to escape."

"May we have the courage to face the eventual doom of our civilization as we have the courage to face the certainty of our personal doom. The simple faith in progress is not a conviction belonging to strength, but one belong to acquiescence and hence to weakness."

"We are but whirlpools in a river of ever-flowing water. We are not the stuff that abides, but patterns that perpetuate themselves."

"Until we in the community have made up our minds that what we really want is expiation, or removal, or reform, or or the discouragement of potential criminals, we shall get none of these, but only a confusion in which crime breeds more crime."

"That country will have the greatest security whose informational and scientific situation is adequate to meet the demands that may be put on it—the country in which it is fully realized that information is important as a stage in the continuous process by which we observe the outer world, and act effectively upon it. In other words, no amount of scientific research, carefully recorded in books and papers, and then put into our libraries with labels of secrecy, will be adequate to protect us for any length of time in a world where the effective level of information is perpetually advancing."

"We are in the position of the man who has only two ambitions in life. One is to invent the universal solvent which will dissolve any solid substance, and the second is to invent the universal container which will hold any liquid. Whatever this inventor does, he will be frustrated."

"What sometimes enrages me and always disappoints and grieves me is the preference of great schools of learning for the derivative as opposed to the original, for the conventional and thin which can be duplicated in many copies rather than the new and powerful, and for arid correctness and limitation of scope and method rather than for universal newness and beauty, wherever it may be seen."

"Any labor which competes with slave labor must accept the economic conditions of slave labor."

"The sense of tragedy is that the world is not a pleasant little nest made for our protection, but a vast and largely hostile environment, in which we can achieve great things only by defying the gods; and that this defiance inevitably brings its own punishment."

"A faith which we follow upon orders imposed from outside is no faith, and a community which puts its dependence upon such a pseudo-faith is ultimately bound to ruin itself because of the paralysis which the lack of a healthy growing science imposes upon it."

"Physics is at present a mass of partial theories which no man has yet been able to render truly and clearly consistent. It has been well said that the modern physicist is a quantum theorist on Monday, Wednesday, and Friday and a student of gravitational relativity theory on Tuesday, Thursday, and Saturday. On Sunday he is praying. . . that someone will find the reconciliation between the two views."

"We mathematicians who operate with nothing more expensive than paper and possibly printers' ink are quite reconciled to the fact that, if we are working in an active field, our discoveries will commence to be obsolete at the moment that they are written down or even at the moment they are conceived. We know that for a long time everything we do will be nothing more than the jumping off point for those who have the advantage of already being aware of our ultimate results. This is the meaning of the famous apothegm of Newton, when he said, "If I have seen further than other men, it is because I have stood on the shoulders of giants"."

"A significant idea of organization cannot be obtained in a world in which everything is necessary and nothing is contingent'"

"The Advantage is that mathematics is a field in which one's blunders tend to show very clearly and can be corrected or erased with a stroke of the pencil. It is a field which has often been compared with chess, but differs from the latter in that it is only one's best moments that count and not one's worst. A single inattention may lose a chess game, whereas a single successful approach to a problem, among many which have been relegated to the wastebasket, will make a mathematician's reputation."

"Mathematics is too arduous and uninviting a field to appeal to those to whom it does not give great rewards. These rewards are of exactly the same character as those of the artist. To see a difficult uncompromising material take living shape and meaning is to be Pygmalion, whether the material is stone or hard, stonelike logic. To see meaning and understanding come where there has been no meaning and no understanding is to share the work of a demiurge. No amount of technical correctness and no amount of labour can replace this creative moment, whether in the life of a mathematician or of a painter or musician. Bound up with it is a judgement of values, quite parallel to the judgement of values that belongs to the painter or the musician. Neither the artist nor the mathematician may be able to tell you what constitutes the difference between a significant piece of work and an inflated trifle; but if he is not able to recognise this in his own heart, he is no artist and no mathematician."

"The success of mathematical physics led the social scientist to be jealous of its power without quite understanding the intellectual attitudes that had contributed to this power. The use of mathematical formulae had accompanied the development of the natural sciences and become the mode in the social sciences. Just as primitive peoples adopt the Western modes of denationalized clothing and of parliamentatism out of a vague feeling that these magic rites and vestments will at once put them abreast of modern culture and technique, so the economists have developed the habit of dressing up their rather imprecise ideas in the language of the infinitesimal calculus."

"[T]he future offers very little hope for those who expect that our new mechanical slaves will offer us a world in which we may rest from thinking. Help us they may, but at the cost of supreme demands upon our honesty and our intelligence. The world of the future will be an ever more demanding struggle against the limitations of our intelligence, not a comfortable hammock in which we can lie down to be waited upon by our robot slaves."

"His office was a few doors down the hall from mine. He often visited my office to talk to me. When my office was moved after a few years, he came in to introduce himself. He didn't realize I was the same person he had frequently visited; I was in a new office so he thought I was someone else."

"He wrote a very complicated integral on the blackboard, and then wrote '=6' with no intermediate steps. An intrepid student challenged him: Can you do that another way? He left the room for about 20 minutes. He returned, erased the '=6' and wrote '=6' saying that yes indeed he could."

"He was short and rotund. Because he stood close to the blackboard, students sat in seats far to the sides to be able to get an angled look at what he was writing. Only the graduate teaching assistant sat in the middle. This was still a problem because Wiener sometimes erased with the left hand what he wrote with the right hand."

"He went to a conference and parked his car in the big lot. When the conference was over, he went to the lot but forgot where he parked his car. He even forgot what his car looked like. So he waited until all the other cars were driven away, then took the car that was left."

"When he and his family moved to a new house a few blocks away, his wife gave him written directions on how to reach it, since she knew he was absent-minded. But when he was leaving his office at the end of the day, he couldn't remember where he put her note, and he couldn't remember where the new house was. So he drove to his old neighborhood instead. He saw a young child and asked her, "Little girl, can you tell me where the Wieners moved?" "Yes, Daddy," came the reply, "Mommy said you'd probably be here, so she sent me to show you the way home"."

"One day he was sitting in the campus lounge, intensely studying a paper on the table. Several times he'd get up, pace a bit, then return to the paper. Everyone was impressed by the enormous mental effort reflected on his face. Once again he rose from his paper, took some rapid steps around the room, and collided with a student. The student said, "Good afternoon, Professor Wiener." Wiener stopped, stared, clapped a hand to his forehead, said "Wiener — that's the word," and ran back to the table to fill the word "wiener" in the crossword puzzle he was working on."

"He drove 150 miles to a math conference at Yale University. When the conference was over, he forgot he came by car, so he returned home by bus. The next morning, he went out to his garage to get his car, discovered it was missing, and complained to the police that while he was away, someone stole his car."

"In appearance and behaviour, Norbert Wiener was a baroque figure, short, rotund, and myopic, combining these and many qualities in extreme degree. His conversation was a curious mixture of pomposity and wantonness. He was a poor listener. His self-praise was playful, convincing and never offensive. He spoke many languages but was not easy to understand in any of them. He was a famously bad lecturer."

"As I near the end of my personal recollections of life at M.I.T., it is impossible to refrain from relating my eye-witness stories about a brilliant man, Norbert Wiener, and his lovable eccentricities. I took two semester courses under Professor Wiener: one was Fourier Series and Fourier Integrals, and the other was, I believe, Operational Calculus. It is vivid in my memory that Professor Wiener would always come to class without any lecture notes. He would first take out his big handkerchief and blow his nose very vigorously and noisily. He would pay very little attention to his class and would seldom announce the subject of his lecture. He would face the blackboard, standing very close to it because he was extremely near-sighted. Although I usually sat in the front row, I had difficulty seeing what he wrote. Most of the other students could not see anything at all. It was most amusing to the class to hear Professor Wiener saying to himself, "This was very wrong, definitely." He would quickly erase all he had written down. He would then start all over again, and sometimes murmur to himself, "This looks all right so far." Minutes later, "This cannot be right either," and he would rub it all out again. This on- again, off-again process continued until the bell signaled the end of the hour. Then Professor Wiener would leave the room without even looking at his audience."

"As a human being Wiener was above all stimulating. I have known some who found the stimulus unwelcome. He could offend publicly by snoring through a lecture and then asking an awkward question in the discussion, and also privately by proffering information and advice on some field remote from his own to an august dinner companion. I like to remember Wiener as I once saw him late at night in Magdalen College, Oxford, surrounded by a spellbound group of undergraduates, talking, endlessly talking. We are all the poorer that he now talks no more."

"He was horrified by Hiroshima and the prominent role of scientists in the development of atomic weapons. The tremendous expense of the Manhattan Project, he argued, necessitated the use of bombs to justify the investment. But that was not the only compulsion, nor was it patriotism. "The pressure to use the bomb, with its full killing power," he wrote later, "was not merely great from a patriotic point of view but was quite as great from the point of view of the personal fortunes of people involved in its development." Wiener did not think that the use of the bomb on Japan, on Orientals, was without significance. "I was acquainted with more than one of these popes and cardinals of applied science, and I knew very well how they underrated aliens of all sorts, particularly those not of the European race.""

"Bill Gates has hijacked the WHO and transformed it into an instrument of personal power that he wields for the cynical purpose of increasing pharmaceutical profits. He has single-handedly destroyed the infrastructure of public health globally. He has privatized our health systems and our food systems to serve his own purposes."

"Properties perceived in nature will depend on how one looks and how one looks depends on the economic interest one has in the resources of nature. The value of profit maximization is thus linked to reductionist systems, while the value of life and the maintenance of life is linked to holistic and ecological systems."

"What could be a better indication of man’s continued dependence on nature than the fact that today’s so-called post-industrial societies satisfy most of their food needs through imports from so-called underdeveloped countries?"

"Kamla Bhasin, an Indian feminist who tried to spell out what ‘sustainable development’ could mean for all women in the world lists a number of principles of sustainability similar to the features of a subsistence perspective. It is clear to her, as it is to many women and men who are not blind to the reality that we live in a limited world, that sustainability is not compatible with the existing profit- and growth-oriented development paradigm. And this means that the standard of living of the North’s affluent societies cannot be generalized. This was already clear to Mahatma Gandhi 60 years ago,who, when asked by a British journalist whether he would like India to have the same standard of living as Britain, replied: ‘To have its standard of living a tiny country like Britain had to exploit half the globe. How many globes will India need to exploit to have the same standard of living?’ From an ecological and feminist perspective, moreover, even if there were more globes to be exploited, it is not even desirable that this development paradigm and standard of living was generalized, because it has failed to fulfil its promises of happiness, freedom, dignity and peace, even for those who have profited from it."

"I have repeatedly stressed that the rape of the Earth and rape of women are intimately linked - both metaphorically, in shaping world-views, and materially, in shaping women’s everyday lives. The deepening economic vulnerability of women makes them more vulnerable to all forms of violence, including sexual assault, as we found out during a series of public hearings on the impact of economic reforms on women organized by the National Commission on Women and the Research Foundation for Science, Technology and Ecology."

"The ideology of development has implied the globalization of the priorities, patterns, and prejudices of the West. Instead of self-generated, development is imposed. Instead of coming from within, it is externally guided. Instead of contributing to the maintenance of diversity, development has created homogeneity..."

"The gradual spread of sterility in seeding plants would result in a global catastrophe that could eventually wipe out higher life forms, including humans, from the planet."

"Biopiracy (is) biological theft; illegal collection of indigenous plants by corporations who patent them for their own use."

"Those least responsible for climate change are worst affected by it."

"Nature shrinks as capital grows. The growth of the market cannot solve the very crisis it creates."

"Economic reforms based on the idea of limitless growth in a limited world, can only be maintained by the powerful grabbing the resources of the vulnerable. The resource grab that is essential for “growth” creates a culture of rape—the rape of the earth, of local self-reliant economies, and of women."

"When Maria Mies and I wrote Ecofeminism two decades ago, we were addressing the emerging challenges of our times. Every threat we identified has grown deeper. And with it has grown the relevance of an alternative to capitalist patriarchy if humanity and the diverse species with which we share the planet are to survive. Ecofeminism was first published one year after the Earth Summit, where two important treaties were signed by the governments of the world: the Convention on Biological Diversity and the UN Framework Convention on Climate Change. There was no World Trade Organization. However, two years after Ecofeminism, the WTO was established, privileging corporate rights, commerce and profits, and further undermining the rights of the Earth, the rights of women and the rights of future generations. We wrote about what globalization implied for nature and women. Every crisis we mentioned is deeper; every expression of violence more brutal. When we wrote Ecofeminism we raised the issue of reductionist, mechanistic science and the attitude of mastery over and conquest of nature as an expression of capitalist patriarchy. Today the contest between an ecological and feminist world-view and a worldview shaped by capitalist patriarchy is more intense than ever. This contest is particularly intense in the area of food. GMOs embody the vision of capitalist patriarchy."

"When we wrote Ecofeminism we raised the issue of reductionist, mechanistic science and the attitude of mastery over and conquest of nature as an expression of capitalist patriarchy. Today the contest between an ecological and feminist world-view and a worldview shaped by capitalist patriarchy is more intense than ever. This contest is particularly intense in the area of food. GMOs embody the vision of capitalist patriarchy. They perpetuate the idea of ‘master molecules’and mechanistic reductionism long after the life sciences have gone beyond reductionism, and patents on life reflect the capitalist patriarchal illusion of creation. There is no science in viewing DNA as a ‘master molecule’ and genetic engineering as a game of Lego, in which genes are moved around without any impact on the organism or the environment. This is a new pseudo-science that has taken on the status of a religion. Science cannot justify patents on life and seed. Shuffling genes is not making life; living organisms make themselves. Patents on seed mean denying the contributions of millions of years of evolution and thousands of years of farmers’ breeding. One could say that a new religion, a new cosmology, a new creation myth is being put in place, where biotechnology corporations like Monsanto replace Creation as ‘creators’. GMO means ‘God move over’. Stewart Brand has actually said ‘We are as gods and we had better get used to it.’"

"The national accounting systems which are used for calculating growth in terms of GDP are based on the assumption that if producers consume what they produce, they do not in fact produce at all, because they fall outside the production boundary. The production boundary is a political creation that, in its workings, excludes regenerative and renewable production cycles from the area of production. Hence all women who produce for their families, children,community and society are treated as ‘non-productive’ and ‘economically inactive’. When economies are confined to the marketplace, economic self-sufficiency is perceived as economic deficiency. The devaluation of women’s work, and of work done in subsistence economies of the South, is the natural outcome of a production boundary constructed by capitalist patriarchy. By restricting itself to the values of the market economy, as defined by capitalist patriarchy, the production boundary ignores economic value in the two vital economies which are necessary to ecological and human survival:nature’s economy and the sustenance economy. In these economies, economic value is a measure of how the Earth’s life and human life are protected. The currency is life-giving processes, not cash or the market price. Second, a model of capitalist patriarchy which excludes women’s work and wealth creation in the mind deepens the violence by displacing women from their livelihoods and alienating them from the natural resources on which their livelihoods depend -their land, their forests, their water, their seeds and biodiversity."

"We are either going to have a future where women lead the way to make peace with the Earth or we are not going to have a future at all."

"In the last 50 years agrotoxins have spread and are pushing bees to extinction. The choices before humanity are clear, a Poison Free Future to save bees, farmers, our food and humanity. Or continue to use poisons, threatening our common future by walking blindly to extinction through the arrogance that we can substitute bees with artificial intelligence and robots... There is no substitute for the amazing biodiversity and gifts of bees. Let us together as diverse species and diverse cultures and through poison free organic food and farming, rejuvenate the biodiversity of our pollinators and restore their sacredness. We have the creative power to stop the sixth mass extinction and climate catastrophe without the need for these false technocratic solutions."

"Principles of Earth Democracy, #10: Earth Democracy connects people in circles of care, cooperation, and compassion instead of dividing them through competition and conflict, fear and hatred. In the face of a world of greed, inequality, and overconsumption, Earth Democracy globalizes compassion, justice, and sustainability. (p. 11)"

"We share this planet, our home, with millions of species. Justice and sustainability both demand that we do not use more resources than we need. Restraint in resource use and living within nature's limits are preconditions for social justice. The commons are where justice and sustainability converge, where ecology and equity meet. The survival of pastures and forests as community property, or of a common good like a stable ecosystem, is only possible with social organizations with checks and controls on the use of resources built into their principles. The breakdown of a community, with the associated erosion of concepts of joint ownership and responsibility, can trigger the degradation of common resources. (p.50)"

"It is the indignity of being treated as disposable that pushes people towards religious fundamentalism in order to retrieve a sense of self, of meaning, of significance. This is why globalization breeds religious fundamentalism and free markets create terrorism and extremism, not democracy. (p80)"

"Whenever we engage in consumption or production patterns which take more than we need, we are engaging in violence. (p116)"

"As Gandhi taught, freedom can be reclaimed only by refusing to cooperate with unjust, immoral laws. The fight for truth—employing the principles of civil disobedience, nonviolence, and noncooperation—is not just our right as free citizens of free societies. It is our duty as citizens of the earth. (p184)"

"What J.P. Morgan and John D. Rockefeller were to the Age of Robber Barons, Microsoft's Bill Gates and Berkshire Hathaway's Warren Buffett, as well as digital moguls like Mark Zuckerberg and Jeff Bezos are to the contemporary age of the rule of the 1%. Then as now, the super-rich used governments to write laws and rules to allow them to accumulate unlimited wealth; then as now, creating monopolies by enclosing the commons and killing competition is the strategy for becoming the 1%."

"The business of grabbing and money-making, through a violent extractive economy that the 1% have built, is burdening the earth and humanity with unbearable and non-sustainable costs, and has brought us to the brink of extinction. We do not have to escape from the earth; we have to escape from the illusions that enslave our minds and make extinction look inevitable."

"Owning our seeds through seed freedom, our own food through food freedom, our own minds and intelligence through intellectual freedom, our own economies through freedom to produce and consume ecologically and locally, is the ‘barbarianism’ that the 1% would like to extinguish."

"Being a planetary citizen does not need space travel. It means being conscious that we are part of the universe and of the earth. The most fundamental law is to recognise that we share the planet with other beings, and that we have a duty to care for our common home."

"Simplicity and nonviolence are the basis of an economy of wellbeing, and such an economy must be localised."

"I believe Gandhi is the only person who knew about real democracy — not democracy as the right to go and buy what you want, but democracy as the responsibility to be accountable to everyone around you. Democracy begins with freedom from hunger, freedom from unemployment, freedom from fear, and freedom from hatred. To me, those are the real freedoms on the basis of which good human societies are based. (1998)"

"I think we have reached a stage now where we need to find solutions to economic injustice in the same place and in the same ways that we find solutions to sustainability. Sustainability on environmental grounds and justice in terms of everyone having a place in the production and consumption system - these are two aspects of the same issue. They have been artificially separated and have to be put back again in the Western way of thinking. (1998)"

"The system of technological production that we have today has been justified in terms of creating more goods to feed more people and to meet more needs. But it actually destroys more of the resources that we need in order to meet those multiple needs. If we shift to an ecological perception, a diversity perception, we realize that some of the instruments of which we are very proud are actually extremely primitive for dealing with nature. To me that is the great lesson of ecological awareness at the turn of the millennium. (1998)"

"I've had letters from Chinese scientists at the peak of the SARS epidemic who said the problem is a hybridization between the viruses planted into GMO feed, which is then fed to animals, then the virus jumped from the animals to humans. We're going to see more and more of these kinds of risks. I think the whole issue of the H1N1 virus was the fact that it had genes for three influenza types--human, chicken, pig. All of these crossings are becoming possible because of the crossing of genes across species barriers."

"Nuclear power started in weaponry. It was designed for war. And any instrument that has its origins in war always has the potential for war. First because the material you need to make bombs, you’re multiplying it though nuclear power, you’re taking uranium and turn it into plutonium. Second by equipping governments and private companies with this potential, in society you spread this potential, that here is a weapon of mass destruction available. This is exactly what happened with fertilizers. Chemical fertilizers came from explosive factories are increasingly used in terrorist attacks."

"If you look at the graph of the growth of G.M.O.s, the growth of application of glyphosate and autism, it’s literally a one-to-one correspondence. And you could make that graph for kidney failure, you could make that graph for diabetes, you could make that graph even for Alzheimer’s."

"When Bill Gates pours money into Africa for feeding the poor in Africa and preventing famine, he’s pushing the failed Green Revolution, he’s pushing chemicals, pushing GMOs, pushing patterns."

"The future will not be like the past. There is, of course, the ecological issue of slowing down to lighten our footprint. But there are other futures unfolding. Firstly, because the lockdown has resulted in so many people losing their livelihoods. According to the International Labour Organization, of the world’s 3.3 billion working people, 1.9 billion will have lost their livelihood base. Unfortunately, I’m watching a new class of throw-away people being deliberately created, not by the virus but by the inhuman implementation of lockdown. Further, there is another future being planned by big tech, based on surveillance and control... The tech billionaires are already shaping a new kind of future during lockdown. The challenge we face as humanity is imagining futures that are free of the fossil fuel corporations, the poison cartel that has shaped industrial agriculture and spread the chronic disease pandemic, and the tech giants who are the new billionaires trying to shape our future... the money machine. We have a future if we can reimagine and reclaim our life and freedom from the money machine."

"Just like Chief Seattle talked about being in the web of life, in India we talk about vasudhaiva kutumbkam, which means the earth family. Indian cosmology has never separated the human from the non-human—we are a continuum."

"corporate globalization is really about an aggressive privatization of the water, biodiversity, and food systems of the Earth, when these communities declare sovereignty and act on that sovereignty, they have developed a powerful response to globalization. Living democracy then is the democracy that is custodian of the living wealth on which people depend."

"There is, I think, a spontaneous resurgence of thinking that centers on protection of life, celebrating life, enjoying life as both our highest duty and our most powerful form of resistance against a violent and brutal system that globalizes not just trade, but fascism, and denies civil liberties and freedoms."

"The WTO-related events in Seattle created the first experience of a rainbow politics—a successful pluralistic politics, without the working of a master mind, but with the currents and beauty that come out of free thinking. In the new politics, people have different ways of talking, but I feel the core will be living democracy and living economies, and that it will include both taking personal responsibility to make change and being part of national and international movements for change."

"Many conflicts within Third World countries are related to the practice of exploiting resources faster than nature can renew them or diverting them away from where people need them. Dams in every society have become major sources of conflict. As water scarcity grows, neighbors, families turn against each other."

"Scarcity is not a result of uneven endowments—that is diversity. Scarcity is having a mismatch between a culture and nature’s giving. Cultures have evolved cultural diversity to mimic the biological diversity of climates and ecosystems. It’s when that relationship is disrupted that you get unsustainable population growth."

"Instead of water belonging to millions of local communities, water too is to be controlled by five or six global water giants. These are recipes that use economic systems to appropriate for the few the base of survival of the majority."

"I have had to suffer the violence and brutality that comes with rising fundamentalism, and I’ve asked myself how a society that is the cradle of peace, the land of Gandhi and Buddha, could be reduced to one of the most volatile societies in the world."

"there is a strong affinity between the forces of empire and a politics of hate that justifies policies of domination and exclusion. So long as people’s attention is focused on fear and hatred of foreigners or members of a particular religious group, such as Muslims, they are distracted from organizing to deal with the system of institutional domination and exploitation that is the real source of their insecurity."

"The way out of this violent cycle is to deepen democracy—to bring decisions that directly affect people’s lives as close as possible to where people are and to where they can take responsibility."

"I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that in itself creates new potential."

"I’ve learned from the Bhagavad Gita and other teachings of our culture to detach myself from the results of what I do, because those are not in my hands. The context is not in your control, but your commitment is yours to make, and you can make the deepest commitment with a total detachment about where it will take you. You want it to lead to a better world, and you shape your actions and take full responsibility for them, but then you have detachment. And that combination of deep passion and deep detachment allows me always to take on the next challenge because I don’t cripple myself, I don’t tie myself in knots. I function like a free being. I think getting that freedom is a social duty because I think we owe it to each other not to burden each other with prescription and demands. I think what we owe each other is a celebration of life and to replace fear and hopelessness with fearlessness and joy."

"The ecological and eco-feminist movements have given the commons a new political significance. For an eco-feminist perspective on the importance of the commons in the economy of women's lives, see Vandana Shiva (1989)."

"All of us who care about the future of Planet Earth must be grateful to Vandana Shiva. Her voice is powerful, and she is not afraid to tackle those corporate giants that are polluting, degrading and ultimately destroying the natural world."

"As Vandana Shiva said when accepting this prize [the Sydney Peace Price] six years ago, the roots of our crisis lie "in an economy which fails to respect ecological and ethical limits.""

"The Indian author and activist Vandana Shiva points out that shifting to an agriculture model based on agro-ecological methods would not only sequester large amounts of carbon, it would reduce emissions and increase food security. And unlike geoengineering, "It's not a fifty-year experiment. It's an assured, guaranteed path that has been shown to work.""

"A rock star in the worldwide battle against genetically modified seeds."

"When you call somebody a fraud, that suggests the person knows she is lying. I don’t think Vandana Shiva necessarily knows that. But she is blinded by her ideology and her political beliefs. That is why she is so effective and so dangerous."

"Shiva’s words are treated with earnest respect in liberal and environmental circles, where she is held in great esteem. If she insists that Monsanto and its GMO seeds have driven hundreds of thousands of Indian farmers to suicide—and she has said this frequently—then there must be something to it."

"To be a teacher is my greatest work of art. The rest is the waste product, a demonstration. If you want to express yourself you must present something tangible. But after a while this has only the function of a historic document. Objects aren't very important any more. I want to get to the origin of matter, to the thought behind it."

"Art alone makes life possible – this is how radically I should like to formulate it. I would say that without art man is inconceivable in physiological terms."

"Even the act of peeling a potato can be an artistic act if it is consciously done."

"my art cannot be understood primarily by thinking. My art touches people who are in tune with my mode of thinking. But it is clear that people cannot understand my art by intellectual processes alone, because no art can be experienced in that way."

"'Fat' traverses the path from a chaotically dispersed, undirected energy form to a form. Then it appears in the famous fat corner.. ..now [a wedge of fat in the angle between seat and back of the wooden old Chair, Beuys used in the fat-sculpture, like 'Stuhl mit Fett' (Fet Chair), 1964] intersects the human body in the region that houses certain emotional forces [Beuys laughed, and so did everyone else of the public]."

"Creativity is not limited to people practising one of the traditional forms of art, and even in the case of artists, creativity is not confined to the exercise of their art. Each one of us has a creative potential, which is hidden by competitiveness and success-aggression. To recognize, explore and develop this potential is the task of the School. Creation – whether it be a painting, sculpture, symphony or novel – involves not merely talent, intuition, powers of imagination and application, but also the ability to shape material that could be expanded to other socially relevant spheres."

"It is a special kind of secret how these Asiatic elements [of American Indians] came over the Bering Strait long ago. It's the same with the coyote. When I worked with the coyote [this quote refers to the performance by Beuys when he was locked up together with a coyote in a cage for a few days in René Block Gallery, New York City in 1974], I had the idea that it was not an indigenous animal. It came as a wolf with the Indians over the Bering Strait. And this Asiatic wolf, or step wolf, changed his whole biological configuration and behavior. Then it was my idea to import the coyote once more back to Europe, and you could see it [the coyote] change back to the European wolf or Siberian wolf. It is a transformed European wolf, the coyote, how it came to the character of a brush wolf."

"For instance the idea of intuition, imagination, inspiration.. ..is related in the principle to an invisible world.. ..when I call these drawings 'The Secret Block' then I try to stress this part of reality as the most important part because spiritual existence is firstly.. .I find if we are only confronted with this hard part of the world, this already done part of the world, we are not.. ..related to the whole idea of reality.. ..the mission of the art is to make visible the whole reality.."

"I try to go further on over the threshold where modern art ends and anthropological art has to start."

"I am interested in the creativity of the criminal attitude because I recognize in it the existence of a special condition of crazy creativity. A creativity without morals fired only by the energy of freedom and the rejection of all codes and laws. For freedom rejects the dictated roles of the law and of the imposed order and for this reason is isolated."

"My objects are to be seen as stimulants for the transformation of the idea of sculpture.. ..or of art in general. They should provoke thoughts about what sculpture can be and how the concept of sculpting can be extended to the invisible materials used by everyone."

"QUESTION: A well-known saying of yours asserts that 'Every man is an artist.' If every man is an artist, then why have art academies and art professors at all?"

"It is a kind of vehicle, you know. It's a kind of making, spreading out ideas, that is what I think. It spreads out the idea. You must care for information and I personally try to make information available not only in a written way.. .I try also to work with images, with fantasy, with jokes, with humor. It accelerates the discussion of the problem of a new society.. ..so I work coming from the idea of art as the most important means to transform the society."

"For me it is the WORD that produces all images. It is the key sign for all processes of moulding and organizing. When I use language, I try to induce the impulses of this power.. ..the power of evolution. But language is not to be understood simply in terms of speech and words. That is our current, drastically reduced, understanding of language.. .Beyond language as verbalization lies a world of sound and form impulses, a language of primary sound without semantic content, but laden with completely different levels of information."

"Yes, now we are at the starting-point again. Now we are at our real issue: that we understand ourselves first as sites of education, for information for democracy, for tree-part structure, and so on."

"We have to ensure that it is structured organically, so that it functions like a person functions internally, like the organs function.. .First in the examination of the matter. Secondly in that one develops a concept of.. ..a social order that have never existed before. That simply means: to realize freedom, democracy and socialism – free democratic socialism."

"For example, when we leave [The Documenta in] Kassel, a working group or maybe two working groups will work on things here at Kassel. We want to cause a snow-ball effect. We want to build a network throughout Europe that will work on these things, right? I can only say: we can only do it as well as possible."

"I want to found a free school for creativity and interdisciplinary research in Düsseldorf [where Beuys was teaching at the Art Academy]. I hope that I will succeed. Everyone can come to me. This school has a legal status.. .First a school is there to develop ability, that is consciousness, then the children will recognize what a future social structure should look like; that means that one can learn a social feeling or a social sense..."

"School is universal. That means, on the street – when you talk about these things with people at the grocer's; the school is at the grocer's at that moment."

"I just want to encourage everyone to take this into their own hands, the educational process.. .We don't need a brilliant talent somewhere. Precisely the ability that one has at the moment must be put to work."

"I go to the typical state school and try to infiltrate it. Yes!.. .One can do something in the institutions in trying to infiltrate them, and outside one can do something to set a model in place.. .One must work with divers methods anyway. One must always carry on with what is possible."

"No area of life will be free from this concept in the future. That means that people will recognize the social organism, and they must think within this context. They must not only think about schools but also about the legal system and economic structures. They must always think through the entire social organism..."

"Only on condition of a radical widening of definitions will it be possible for art and activities related to art [to] provide evidence that art is now the only evolutionary-revolutionary power. Only art is capable of dismantling the repressive effects of a senile social system that continues to totter along the death-line: to dismantle in order to build 'A SOCIAL ORGANISM AS A WORK OF ART'."

"This most modern art discipline - Social Sculpture / Social Architecture - will only reach fruition when every living person becomes a creator, a sculptor, or architect of the social organism."

"Only then would the insistence on participation of the action art of FLUXUS and Happening be fulfilled; only then would democracy be fully realized. Only a conception of art revolutionized to this degree can turn into a politically productive force, coursing through each person, and shaping history."

"EVERY HUMAN BEING IS AN ARTIST who -"

"I think art is the only political power, the only revolutionary power, the only evolutionary power, the only power to free humankind form all repression. I say not that art has already realized this, on the contrary, and because it has not, it has to be developed as a weapon, at first there are radical levels, then you can speak about special details."

"I was invited to come here to speak about my idea of art, which is to enlarge the effectivity of art beyond the idea of art as coming out of art history — an art idea which contains the well-known disciplines like sculpture, architecture, painting, music, dancing, poetry and so on. I would like to declare why I feel that it's now necessary to establish a new kind of art, able to show the problems of the whole society, of every living being — and how this new discipline — which I call social sculpture — can realize the future of humankind. It could be a guarantee for the evolution of the earth as a planet, establish conditions for other planetarians too, and you can control it with your own thinking."

"Art is the only power to free humankind from all repression."

"Here my idea is to declare that art is the only possibility for evolution, the only possibility to change the situation in the world. But then you have to enlarge the idea of art to include the whole creativity. And if you do that, it follows logically that every living being is an artist – an artist in the sense that he can develop his own capacity. And therefore it's necessary at first that society cares about the educational system, that equality of opportunity for self-realization is guaranteed."

"The outward appearance of every object I make is the equivalent of some aspect of inner human life.. .My feelings then had this special kind of darkness – almost black like this mixture of rubber and tar. It is certainly an equivalent of the pathological state mentioned before, and expresses the need to create a space in the mind from which all disturbances were moved: an empty insulated space."

"My first concert - apart from Beethoven at School and Erik Satie at the opening of my exhibition in Kleve in 1960 - was at the gallery Parnass in Wuppertal in 1963. Dressed like a regular pianist in dark grey flannel, black tie and no hat, I played the piano all over – not just the keys – with many pairs of old shoes until it disintegrated. My intention was neither destructive nor nihilistic. 'Heal like with like' – similia similibus curantur – in the homeopathic sense. The main intention was to indicate a new beginning.. ..or simply a revolutionary act. This was my first public Fluxus appearance."

"I don't know what they call mysticism, it is in truth perhaps the interest of the spirit; that the work expresses the spirit, and not the formal aspect. While in the United States a lot of art production runs along the line of formalist art; what one could call the post-modernism, a kind of formalist intention like Don Judd, Carl Andre, Robert Morris, and these."

"People who say: 'Ah, this Beuys will go back to the middle ages, or to the stone dwellers, cliff dwellers.' No, there is a misunderstanding. I have nothing against the materialistic methodology of analytics, but I think we have to enlarge this thing, not to get caught in a very restricted one-sidedness in our way of looking towards life. Because the problems of life, soul, humankind's spirit, the problems of intuition, imagination, and inspiration, the problems of birth and death, the problems of survival in a bigger shape, and to bring in the image of the meaning of man."

"I wished to go completely outside and to make a symbolic start for my enterprise of regenerating the life of human kind within the body of society and to prepare a positive future in this context... I can see such a use for the future as representing the really progressive character of the idea of understanding art when it is related to the life of humankind within the social body in the future."

"I believe that planting these oaks is necessary not only in biospheric terms, that is to say, in the context of matter and ecology, but in that it will raise ecological consciousness-raise it increasingly, in the course of the years to come, because we shall never stop planting."

"I think the tree is an element of regeneration which in itself is a concept of time. The oak is especially so because it is a slowly growing tree with a kind of really solid heartwood. It has always been a form of sculpture, a symbol for this planet."

"Let's finally try to talk about a system that transforms all the social organism into a work of art, in which the entire process of work is included, whether it's work by Francisco Goya or Kounellis or mine, as well as agriculture, the sciences, or education or technology, something in which the principle of production and consumption really takes on a form of quality. One must not only transform the creation of paintings or sculptures, but the entire social form. It's a gigantic program."

"This is why we believe that a well-ordered idea of ecology and professionalism can stem only from art – art in the sense of the sole, revolutionary force, capable of transforming the earth, humanity, the social order etc.. ..Art is, then, a genuinely human medium for revolutionary change in the sense of completing the transformation from a sick world to a healthy one. In my opinion only art is capable of doing it."

"The idea of creativity is for me the problem of the future. Since the creative power is not a simple thing. It has a rich structure. It is divided into a lot of different principles and represented by figures, and these figures you can also write down in a kind of symbolic mantra. It is important to work on every point of creativity and see how the human being stands in the energy that comes out from the surrounding world."

"In discussing his work [the art of Marcel Duchamp, ] it is necessary to avoid overrating his silence. I hold him in a very high esteem, but I have to reject his silence. Duchamp was simply finished. He had run out of ideas; he was unable to come up with anything important.. .I would say that even the bourgeois tendencies in Duchamp's work – i.e., a form of provocative, bohemian behavior intended to 'épater le bourgeois'- follow the same path. Duchamp started out from here and wanted to shock the bourgeoisie, and because of that he destroyed his creative powers.. .The content of Duchamp's silence refers to the aim of leaving the subconscious passive, of developing it. This is the aspect of Duchamp, which is related to Surrealism. The surrealists asserted that they could live with their subconscious; they thought they were above reality, but instead they were beneath it. They thought they could fish in muddy waters.. ..but to my mind, the images which emerged have a repressive effect."

"I had the feeling that another kind of life -- perhaps in a transcendental area -- would give me a better possibility to influence, or to work, or to act within this contradiction. So, this was my general feeling: on the one side, this beautiful undamaged nature form which I took a lot and had a lot of possibilities for contemplation, meditation, research, collecting things, making a kind of system; and on the other side, this social debacle that I felt already as a coming dilemma."

"But I saw the relationship between people, I saw their thoughts, I saw their kind of expressionistic behavior in every difficult situation. I saw all the time the unclearness in the psychological condition of the people. You know, that was the time called the 'Roaring Twenties' and I felt that this expressionistic behavior, this unformed quality of soul power and emotion of life.. .I saw it, that it would lead to a kind of catastrophe. That was my general feeling."

"Directly after the interviews his holiness the 14th Dalai Lama of Tibet had given me [Louwrien Wijers] in Dharamsala, I enthusiastically informed Joseph Beuys how struck I was by the similarity in the viewpoint of His Holiness the Dalai Lama and the ideas that he himself had been working towards in his 'Social Sculpture' for the last fifteen years. I was able to come to this conclusion because my questions in the first interview with his Holiness had for a large part been inspired by the subjects Joseph Beuys had put to discussion first through his 'Organisation for a Direct Democracy', and then through his 'Free international University,' the ecological 'Green movement' and the political party 'The Greens'. The immediate reply from Joseph Beuys to my remark was that 'he would very much want to set up a permanent co-operation with His Holiness the Dalai Lama'."

"He [the Dalai Lama] asked me for my participation and I rejected the plan to make a kind of sculpture there in this old way, to make in a kind of special place this special modern sculpture. I told him that my idea would be this time to plant seven thousand oaks in Kassel, seven thousand trees. And to mark every tree with a little stone, so that everybody after three, two, five or six hundred years can still see that in 1982 there was an activity. After the radical destruction of the forests here in Germany for all this technological nonsense, that there was an impulse that came in the same time, to plant seven thousand oaks. This is such a kind of activity during the Documenta [in Kassel] , that has to do with the 'Documenta', but is a real other thing in the conventional understanding of art."

"I think he [ Andy Warhol ] would be very interested in the moment that the Dalai Lama appears, being involved in such a kind of idea. Andy has always difficulties with this kind of political activities, because he works in another kind of world, but he is always.. .Also when he was here [in Germany] last week, he is very interested to hear a lot of new information. He has a kind of observing sense in the back of his mind. So, he is always interested to follow the development, and there is really a kind of imaginative process going on, I think."

"My intention: healthy chaos, healthy amorphousness in a known medium which consciously warmed a cold, torpid form from the past, a convention of society, and which makes possible future forms."

"This is precisely what the shaman does in order to bring about change and development: his nature is therapeutic."

"He [ Marcel Duchamp ] entered this object [the 'Urinal' ready-made] into the museum and noticed that its transportation from one place to another made it into art. But he failed to draw the clear and simple conclusion that every man is an artist."

"People are very shortsighted when they argue that way, when they say: Beuys makes everything with felt, so he's trying to say something about the concentration camps [of the German Nazi regime]. Nobody bothers to ask whether I might not be more interested in evoking a very colorful world as an anti-image inside people with the help of this element, felt. So it's a matter of evoking a lucid world, a clear, lucid, perhaps transcendentally spiritual world through something which looks quite different, through an anti-image."

"I mean artists like Joseph Beuys, who is really a tough, strong artist. B E U Y S. He's been working in Germany for years. He doesn't bother with the burden of ideas. What he desires to do is fill your house with margarine. Let you live encased in fat, die encased in fat. He would take three hundred pounds of margarine and put it exactly where Pat Kelly is now, and then leave it there. That's sort of the tenor of his work."

"The milieu in which creativity can be developed is principally the field of culture, and Beuys starts his sociopolitical program in the area of culture, in order to develop from this special angle the concept of equality as well as of democracy and socialism as a genetic process. The intellectual life, which education must should be structured, stands most definitely at the beginning of this evolutionary process of development. Next to it is equality as the democratic principle of law, meaning concrete socialism and fraternity in relation to the economic area. Within these three areas there is no qualitative ranking system. The primary necessity in Beuys' concept of direct democracy is freedom, meaning that every man should be able to completely realize his liberty, for example, his right to a free and equal unfolding of his personality, as is firmly established as a fundamental law in the organization's statutes."

"Beuys complained that the [art] teachers didn't exhibit [during the winter semester's Open Week, 1964] any of their own works. He then brought along an old kitchen chair and a large quantity of margarine and patted the margarine on the seat of the chair with a wooden paddle so that it sloped like a wedge. We [students of Düsseldorf Art Academy, 1964] saw nothing unusual in this and none of us realized that we had before us a incunabulum of art. At that time Beuys had told us nothing about his 'energy-concept' or the like. We simply considered the making of this 'Fat Chair' to be a rather unspectacular action."

"Unlike his European peers from the late 1950's — Piero Manzoni, Arnian, or even Yves Klein — Beuys does not change the state of the object with the discourse itself. Quite to the contrary, he dilutes and dissolves the conceptual precision of Marcel Duchamp's readymade by reintegrating the object into the most traditional context of literary and referential representation: this object stands for that idea, and that idea is represented in this object."

"Considering that Beuys was born in a small German town called Kleve and I was born in another small German town called Bad Oldesloe, I believe that even an airport can be an inspiring place for an artist."

"Once again the lack of a convenient language makes for the creation of a series of separate versions or myths, and it is this difficulty of precise description or discussion that leads to the 'Beuys cult'. His actions do have the quality of myths, the same invisible logic as a myth and one must, I think, accept the performance as it stands rather than inquiry into its origins."

"The Fluxus movement.. ..developed its 'anti-art', anti-commercial aesthetics under the leadership of George Maciunas. Fluxus staged a series of festivals in Paris, Copenhagen, Amsterdam, London and New York, with avantgarde performances often spilling out into the street. Most of the experimental artists of the period, including Joseph Beuys, Yoko Ono and w:Nam June PaikNam June Paik, took part in Fluxus events. The movement, which still continues, played an important role in the opening up of definitions of what art can be."

"I love being Spanish as much as I love being Irish, and I really love being Irish."

"My only regret about having four children is that I didn't have four more."

"I learned I had to stand for something so I could stand to be me."

"I do it because I can't seem to live with myself if I do not. I don't know any other way to be. It isn't something you can explain; it is just something that you do; it is something that you are."

"It is one of the only tools that is available to us where you can express a deeply personal, deeply moral opinion and be held accountable. You have to be prepared for the consequences. I honestly do not know if civil disobedience has any effect on the government. I can promise you it has a great effect on the person who chooses to do it."

"Once you follow a path of nonviolence and social justice, it won't take you long before you come into conflict with the culture, with the society. You can't know what is at stake or how much it is going to cost you until you get in the game. That's the only way, and the level of cost is equal to the level of involvement."

"I have been accused of being a traitor, and I have been accused of not supporting the military. Nothing could be further from the truth. The leaders are the ones who make the decisions. The soldiers do not have the choice. I support the soldiers as human beings. This Administration has led us into an area without vision. Bush has no clear understanding of what is being asked of the citizens, and the military is under his direction."

"In order to understand this Administration it is helpful to have a background in [Alcoholics Anonymous's] Twelve Step, because it is real clear to those of us who understand the Twelve Step program that these are very dysfunctional times. We live in a very dysfunctional society, and this is a very, very dysfunctional Administration. The proven way for this Administration to keep power is to keep us all in fear. As long as we are afraid of the unknown and afraid of each other, he, or anyone like him, can rule. It's like they will take responsibility for protecting us. It's when we take back the responsibility for protecting ourselves that they get scared. I am amazed by the level of arrogance within the Administration."

"This supposed idyllic society we have is the most confused, warped, addicted society in the history of the world. We are addicted to power, we're addicted to our own image of ourselves, to violence, divorce, abortion, and sex. Any whim of the human character is deeded in us 100-fold. We're number one in child abuse, pornography, divorce, all of these categories; that's how we get paid back. You can't project something on someone else that is damaging that person and not become that yourself, it seems to me."

"I am not a politician or a public servant. I am still a journeyman actor and a peace and justice activist. I'm a pilgrim trying to win my freedom and serve as best I can in the time I have, with this gift I've been given."

"If all of the issues that I have worked on were depending on some measure of success, it would be a total failure. I don't anticipate success. We're not asked to be successful, we are only asked to be faithful. I couldn't even tell you what success is."

"If you have an awareness that your life is not full and that you are not yourself, that is the beginning, I think, of the journey toward spirituality. I don't have a clue what God is; I really don't. I would never, ever and tell anyone what to look for. The only thing I would say is: the journey to spirituality is the journey to your own humanity. The more human you are, I think, the more godlike you are. And that is the genius of God."

"When a life is at stake and it's your child, you become fearless in a lot of ways. I mean, you jut become fanatic. Nothing ever gets done unless it's done by a fanatic."

"It's simple. Both the U.S. and England advance today with a victory. Win, and you're in. Our quarrel is not with them, for now. Though they did come here looking well beyond us, and we played them dead even. Now, ask yourself? Whose boots would you rather be in? Our goalkeeper got kicked in the ribs; theirs gave up something they call 'a howler'. Next, we buried ourselves. I know. But then, we made three shots heard around the world. Though the last one was drowned out by a lone, ludicrous whistle. So, who would you rather have leading by example? Who would you rather have, as your last line of defense? Who would you rather have, calling the shots? For us, it's been about a common goal. Not an automatic pass for a pack of superstars, and while our team is the U.S.? Today, you can call them 'us'. Because they've truly taken America along for the ride. While it appears England has turned on their team and vice-versa, we're winning our game. May their country forgive them if they don't win theirs. Ah, what the heck? Good luck today, we might just see you in the final. The South African journey continues. This is the World Cup."

"I am ever solicitous for your future prosperity, and I wish that I could convince you, as I feel convinced, that it all depends upon your bringing out with spirit the talents you possess. I wish that I could impart to you a little of that Bonapartian feeling with which I am imbued—a feeling that spurs me on with the conviction that all the obstacles to fortune with which I am impeded, will (nay, shall) yield if assailed with energy. All is lost to you, if you succumb to those desponding views which you mentioned when we last spoke. Dame Fortune, like other fair ones, loves a brisk and confident wooer. I want to see you able to pitch your voice in a higher key, especially when you are espousing your own interests, and above all, never to see you yield or become passive and indifferent when your cause is just, and only wants to be spiritedly supported to be sure of a triumph. But all this must proceed from within, and can be only the fruits of a larger growth of spirit, to the cultivation of which without further lecture I most earnestly commend you."

"I have generally made it a rule to parry the inquiries and comparisons which the Americans are so apt to thrust at an Englishman. On one or two occasions, when the party has been numerous and worth powder and shot, I have, however, on being hard pressed, and finding my British blood up, found the only mode of allaying their inordinate vanity to be by resorting to this mode of argument:—"I admit all that you or any other person can, could, may, or might advance in praise of the past career of the people of America. Nay, more, I will myself assert that no nation ever did, and in my opinion none ever will, achieve such a title to respect, wonder, and gratitude in so short a period; and further still, I venture to allege that the imagination of statesmen never dreamed of a country that should in half a century make such prodigious advances in civilization and real greatness as yours has done. And now I must add, and I am sure you, as intelligent, reasonable men, will go with me, that fifty years are too short a period in the existence of nations to entitle them to the palm of history. No, wait the ordeal of wars, distresses, and prosperity (the most dangerous of all), which centuries of duration are sure to bring to your country. These are the test, and if, many ages hence, your descendants shall be able only to say of their country as much as I am entitled to say of mine now, that for seven hundred years we have existed as a nation constantly advancing in liberty, wealth, and refinement; holding out the lights of philosophy and true religion to all the world; presenting mankind with the greatest of human institutions in the trial by jury; and that we are the only modern people that for so long a time withstood the attacks of enemies so heroically that a foreign foe never put foot in our capital except as a prisoner (this last is a poser);—if many centuries hence your descendants will be entitled to say something equivalent to this, then, and not till then, will you be entitled to that crown of fame which the historian of centuries is entitled to award.""

"My estimate of American character has improved, contrary to my expectations, by this visit...I find myself in love with their intelligence, their sincerity, and the decorous self-respect that actuates all classes. The very genius of activity seems to have found its fit abode in the souls of this restless and energetic race. They have not, ‘tis true, the force of Englishmen in personal weight or strength, but they have compensated for this deficiency by quickening the momentum of their enterprises. All is in favour of celerity of action and the saving of time. Speed, speed, speed, is the motto that is stamped in the form of their ships and steamboats, in the breed of their horses, and the light construction of their wagons and carts: and in the ten thousand contrivances that are met with here, whether for the abridging of the labour of months or minutes, whether a high-pressure engine or a patent boot-jack. All is done in pursuit of one common object, the economy of time."

"...the twelve or fifteen millions in the British Empire, who, while they possess no electoral rights, are yet persuaded they are freemen, and who are mystified into the notion that they are not political bondmen, by that great juggle of the ‘English Constitution’—a thing of monopolies, and Church-craft, and sinecures, armorial hocus-pocus, primogeniture, and pageantry!"

"Do not let your zeal for the cause of democracy deceive you as to the fact of the opaque ignorance in which the great bulk of the people of England are wrapt. If you write for the masses politically, and write soundly and honestly, they will not be able at present to appreciate you, and consequently will not support you...There is no remedy for all this but improved education. Such as the tail and the body are, such will be the character of the head. Nature does not produce such monsters as an ignorant or vicious community, and virtuous and wise leaders. In Scotland you are better off because you are better educated. The great body of the English peasants are not a jot advanced in intellect since the days of their Saxon ancestors. I hope you will join us in a cry for schoolmasters as a first step to Radicalism."

"Is not selfishness, or systematic plunder, or political knavery as odious as the blunders of democracy? We must choose between the party which governs upon an exclusive or monopoly principle, and the people who seek, though blindly perhaps, the good of the vast majority...I think the scattered elements may yet be rallied round the question of the corn laws. It appears to me that a moral and even a religious spirit may be infused into that topic, and if agitated in the same manner that the question of slavery has been, it will be irresistible."

"When I go down to the manufacturing districts, I know that I shall be returning to a gloomy scene. I know that starvation is stalking through the land, and that men are perishing for want of the merest necessaries of life. When I witness this, and recollect that there is a law which especially provides for keeping our population in absolute want. I cannot help attributing murder to the Legislature of this country—and wherever I stand, whether here or out of doors, I will denounce that system as legislative murder which denies to the people of the land food in exchange for the produce of their industry."

"When I see a disposition amongst you to trade in humanity, I will not question your motives, I will not deny that it is really felt; but this I tell you, that if you would give force and grace to your professions of humanity, it must not be confined to the negro at the Antipodes, nor to the building of churches, nor the extension of the Church Establishment, nor to occasional visits to factories to talk sentiment over factory children—you must untax the people's bread. Whilst you retain that law, which raises rents but does not raise wages, you may be humane, kind and beneficent, but your benevolence and humanity, more showy than substantial, will soon become a mockery and a bye-word."

"I do ask the right hon. Baronet what is the meaning of overproduction? It means that too much is produced; and what can be thought of a country which produces so much, and where the great mass of the inhabitants possess so little? Does it not show that there is some mal-distribution of production? It is because we have lost sight of that science which teaches the right distribution of wealth...Those who are so fond of laughing at political economy, forget that they have a political economy of their own; and what is it? That they will monopolise to themselves the fruits of the industry of the great body of the community—that they allow the productions of the spindle and the loom to go abroad to furnish them with luxuries from the farthest corners of the world, but refuse to permit to be brought back in exchange what would minister to the wants and comforts of the lower orders. This, in one word, is the true reason why the mass of the people is at this time so wretchedly clothed and so miserably fed."

"I cannot give a stronger proof of the perils which I think surrounds us, than to say that I shall feel it my duty to stop the wheels of Government if I can, in a way which can only be justified by an extraordinary crisis...I do not mean to threaten outbreaks—that the starving masses will come and pull down your mansions; but I say that you are drifting on to confusion without rudder or compass. It is my firm belief that within six months we shall have populous districts in the north in a state of social dissolution. You may talk of repressing the people by the military, but what military force would be equal to such an emergency? ...I do not believe that the people will break out unless they are absolutely deprived of food; if you are not prepared with a remedy, they will be justified in taking food for themselves and their families...Is it not important for Members for manufacturing districts on both sides to consider what they are about? We are going down to our several residences to face this miserable state of things, and selfishness, and a mere instinctive love of life ought to make us cautious. Others may visit the continent, or take shelter in rural districts, but the peril will ere long reach them even there. Will you, then, do what we require, or will you compel us to do it ourselves? This is the question you must answer."

"Depend upon it, nothing can be got by fraternizing with trades unions. They are founded upon principles of brutal tyranny and monopoly. I would rather live under a Dey of Algiers than a Trades Committee."

"The hon. Gentleman, and other hon. Gentlemen, are pleased to designate me as the arch enemy of the farmers. Sir, I have as good a right as any hon. Gentleman in this House to identify myself with the order of farmers. I am a farmer's son. The hon. Member for Sussex has been speaking to you as the farmer's friend; I am the son of a Sussex farmer; my ancestors were all yeomen of the class who have been suffering under this system; my family suffered under it, and I have, therefore, as good or a better right than any of you to stand up as the farmer's friend, and to represent his wrongs in this House."

"The danger which menaces you will come from the agricultural districts, for the next time there is any outbreak, the destitute hands of the agricultural districts will be added to the destitute hands of the manufacturing districts. Does the right hon. Gentleman, who must know the state of the country, doubt whether this be the fact? ...The right hon. Baronet cannot conceal from himself what is that condition: capital is melting away, pauperism is increasing, trade and manufactures are not reviving. What worse description can be given of our condition?—and what can be expected if such a state of things continue but the disruption and dissolution of the State?"

"The present condition of the farmers and labourers of this country is the severest condemnation of the Corn-laws that can possibly be produced...let the farmer perfectly understand that his prosperity depends upon that of his customers—that the insane policy of this House has been to ruin his customers, and that acts of Parliament to keep up prices are mere frauds to put rents into the landlords' pockets, and enable him to juggle his tenants."

"Free Trade! What is it? Why, breaking down the barriers that separate nations; those barriers, behind which nestle the feelings of pride, revenge, hatred, and jealousy, which every now and then burst their bounds, and deluge whole countries with blood; those feelings which nourish the poison of war and conquest, which assert that without conquest we can have no trade, which foster that lust for conquest and dominion which sends forth your warrior chiefs to scatter devastation through other lands, and then calls them back that they may be enthroned securely in your passions, but only to harass and oppress you at home."

"Well, our forefathers abolished this system [of monopolies]; at a time, too, mark you, when the sign manual of the sovereign had somewhat of a divine sanction and challenged superstitious reverence in the minds of the people. And shall we, the descendants of those men, be found so degenerate, so unworthy of the blood that flows in our veins, so recreant to the very name 'Englishman,' as not to shake off this incubus, laid on as it is by a body of our fellow-citizens? … We advocate the abolition of the Corn Law because we believe that to be the foster-parent of all other monopolies; and if we destroy that—the parent, the monster monopoly—it will save us the trouble of devouring the rest."

"With regard to certain other fallacies with which the farmers have been beset, and latterly more so than ever; the farmer has been told that if there was a free trade in corn, wheat would be so cheap, that he would not be able to carry on his farm. He is directed only to look at Dantzic, where corn, he is told, was once selling at 15s. 11d. per quarter, and on this the Essex Protection Society put out their circulars, stating that Dantzic wheat is but 15s. 11d. per quarter, and how would the British farmer contend against this? ...As far as I can obtain information from the books of merchants, the cost of transit from Dantzic, during an average of ten years, may be put down at 10s. 6d. a quarter, including in this, freight, landing, loading, insurance, and other items of every kind. This is the natural protection enjoyed by the farmers of this country."

"I did not vote upon the Factory question. The fact is the Government are being whipped with a rod of their own pickling. They used the ten hours’ cry, and all other cries, to get into power, and now they find themselves unable to lay the devil they raised for the destruction of the Whigs. The trickery of the Government was kept up till the time of Ashley's motion, in the confident expectation that he would be defeated by the Whigs and Free Traders...The Whigs very basely turned round upon their former opinions to spite the Tories. The only good result is that no Government or party will in future like to use the factory question for a cry...One other good effect may be that men like Graham and Peel will see the necessity of taking anchor upon some sound principles, as a refuge from the Socialist doctrines of the fools behind them."

"I cannot believe that the gentry of England will be made mere drumheads to be sounded upon by a Prime Minister to give forth unmeaning and empty sounds, and to have no articulate voice of their own. No! You are the gentry of England who represent the counties. You are the aristocracy of England. Your fathers led our fathers: you may lead us if you will go the right way. But, although you have retained your influence with this country longer than any other aristocracy, it has not been by opposing popular opinion, or by setting yourselves against the spirit of the age. In other days, when the battle and the hunting-fields were the tests of manly vigour, why, your fathers were first and foremost there. The aristocracy of England were not like the noblesse of France, the mere minions of a court; nor were they like the hidalgoes of Madrid, who dwindled into pigmies. You have been Englishmen. You have not shown a want of courage and firmness when any call has been made upon you. This is a new era. It is the age of improvement, it is the age of social advancement, not the age for war or for feudal sports. You live in a mercantile age, when the whole wealth of the world is poured into your lap. You cannot have the advantages of commercial rents and feudal privileges; but you may be what you always have been, if you will identify yourselves with the spirit of the age. The English people look to the gentry and aristocracy of their country as their leaders. I, who am not one of you, have no hesitation in telling you, that there is a deep-rooted, an hereditary prejudice, if I may so call it, in your favour in this country. But you never got it, and you will not keep it, by obstructing the spirit of the age."

"The first act of my public life was to publish my views and opinions of the evils under which Ireland laboured, and that subject is one that, amidst all the public questions in which I have been engaged, I have always had deeply and painfully at heart. I know I am taunted by some of my friends with giving a bad vote on this occasion. I shall give a conscientious vote, and if in doing so I am to make personal sacrifices, and lose the good opinion of those with whom I have long acted and have a deep respect for, I shall regret it; but, next to the satisfaction of having acted conscientiously, will be that I shall feel in voting for that which I believe will tend to heal the festering wounds of Irish society."

"He [Cobden] said that the great mass of the labouring classes, the unskilled labouring class, were in a condition which permanently was one disgraceful to the Government of the country...The system of protection had produced nothing but misery to the labouring population of this country, and until it was removed misery would continue to be their inheritance. He would meet the opponents of free trade with this simple proposition—they could not benefit the condition of the mass of the people of this country but by the admission of more food."

"I believe that if you abolish the Corn-law honestly, and adopt Free Trade in its simplicity, there will not be a tariff in Europe that will not be changed in less than five years to follow your example."

"What, then, is the good of this "protection"? Why, the country have come to regard it, as they regard witchcraft, as a mere sound and a delusion. They no more regard your precautions against free trade, than they regard the horse-shoes that are nailed over the stables to keep the witches away from the horses."

"How can protection, think you, add to the wealth of a country? Can you by legislation add one farthing to the wealth of the country? You may, by legislation, in one evening, destroy the fruits and accumulation of a century of labour; but I defy you to show me how, by the legislation of this House, you can add one farthing to the wealth of the country. That springs from the industry and intelligence; you cannot do better than leave it to its own instincts. If you attempt by legislation to give any direction to trade or industry, it is a thousand to one that you are doing wrong; and if you happen to be right, it is work of supererogation, for the parties for whom you legislate would go right without you, and better than with you."

"I know that there are many heads which cannot comprehend and master a proposition in political economy. I believe that study is the highest exercise of the human mind."

"We are on the eve of great changes...We have set an example to the world in all ages; we have given them the representative system. The very rules and regulations of this House have been taken as the model for every representative assembly throughout the whole civilised world; and having besides given them the example of a free press and civil and religious freedom, and every institution that belongs to freedom and civilisation, we are now about giving a still greater example; we are going to set the example of making industry free—to set the example of giving the whole world every advantage of clime, and latitude, and situation, relying ourselves on the freedom of our industry. Yes, we are going to teach the world that other lesson. Don't think there is anything selfish in this, or anything at all discordant with Christian principles. I can prove that we advocate nothing but what is agreeable to the highest behests of Christianity. To buy in the cheapest market, and sell in the dearest. What is the meaning of the maxim? It means that you take the article which you have in the greatest abundance, and with it obtain from others that of which they have the most to spare; so giving to mankind the means of enjoying the fullest abundance of earth's goods, and in doing so, carrying out to the fullest extent the Christian doctrine of 'Doing to all men as ye would they should do unto you'."

"He (Mr. Cobden) wanted hon. Gentlemen opposite to bring in a little head, as well as a little heart, when they were dealing with this question...he trusted the time was coming when men would no longer rush into hasty legislation prompted by feelings of benevolence and philanthropy alone, but repudiating the facts of that science which taught how to legislate with something like probability of the result being for the general benefit of the community. He did not oppose interference between masters and men for the sake of employers alone; he opposed all interference whatever with the labour of adults, primarily for the sake of the adults themselves. If they were to establish the principle that Parliament would not interfere at all with labour, and would not interfere between masters and workmen, it would be the best thing for the working men that that House could do."

"If the right hon. Baronet [Peel] chooses to retire from office in consequence of this vote, he carries with him the esteem and gratitude of a larger number of the population of this Empire than ever followed any Minister that was ever hurled from power...I am not misinterpreting the opinion of the people, not only of the electors, but especially of the working classes, when I tender the right hon. Baronet, in my own name, as I might do in theirs, my heartfelt thanks for the unwearied perseverance, the unswerving firmness, and the great ability with which he has during the last six months conducted one of the most magnificent reforms ever carried in any country, through this House of Commons."

"What we want before all things is a bold retrenchment of expenditure. I may take a too one-sided view of the matter, but I consider nine-tenths of all our future dangers to be financial, and when I came home from the continent, it was with a determination to go on with fiscal reform and economy as a sequence to Free Trade."

"It is not with a view of overturning our institutions that I advocate these reforms in our representative system. It is because I believe that we may carry out these reforms from time to time, by discussions in this House, that I take my part in advocating them in this legitimate manner. They must be effected in this mode, or as has been the case on the Continent, by bayonets, by muskets, and in the streets. Now, I am no advocate for such proceedings. I conceive that men of political standing in this country—any Members of this House for instance—who join in advocating the extension of the suffrage at this moment, are the real conservators of peace."

"My object in supporting this Motion is, that I may bring to bear upon the legislation of this House those virtues and that talent which have characterised the middle and industrious classes of this country. If you talk of your aristocracy and your traditions, and compel me to talk of the middle and industrious classes, I say it is to them that the glory of this country is owing. You have had your government of aristocracy and tradition; and the worst thing in this country has been its government for the last century and a half. All that has been done to elevate the country has been the work of the middle and industrious classes. Whether in literature, in arts, in science, in commerce, or in enterprise—all has been done by the middle and industrious classes; and it is because I wish to bring their virtue, intelligence, industry, and frugality, to bear upon the proceedings of this House, that I support the Motion of the hon. Member for Montrose."

"No man can defend or palliate such conduct as that of Smith O'Brien and his confederates. It would be a mercy to shut them up in a lunatic asylum. They are not seeking a repeal of the legislative union, but the establishment of the Kings of Munster and Connaught! But the sad side of the picture is in fact that we are doing nothing to satisfy the moderate party in Ireland, nothing which strengthens the hands even of John O'Connell and the priest party, who are opposed to the 'red republicans' of the Dublin clubs. There seems to be a strong impression here that this time there is to be a rebellion in Ireland. But I confess I have ceased to fear or hope anything from that country. Its utter helplessness to do anything for itself is our great difficulty. You can't find three Irishmen who will co-operate together for any rational object."

"I say that if England takes due advantage of her insular position, and confines herself to her own affairs, and does not run into needless and rash disputes with other countries, there never was a time when she stood so free from danger of war as at the present moment."

"It was for the purpose of guarding against another outlet of expenditure that he exhorted the Committee to pause before they recognised the principle of extending their possessions in tropical climates. He said tropical climates, because there was a great difference between acquiring territory where the race might become indigenous, so as to extend commerce and to spread the principle of self-government over the world, and taking possession of tropical territory, where their own race was not indigenous, where Government must be upheld by force, and where there was no prospect of being able to disembarrass themselves of the responsibility of governing the people."

"The world never yet beheld such a compound of jobbing, swindling, hypocrisy, and slaughter, as goes to make up the gigantic scheme of villainy called the “British rule in India”. I have a presentment...that God's chastisement upon us as a nation will come from Hindostan. ... Your energies could not be more worthily employed than in trying to avert from us this judgement, by endeavouring to do justice to the Indian population."

"I agree with you to the letter in all you say about Ireland. There is no doubt that the land question (coupled with the Church Establishment) is at the root of the evil. And here let me say that I go heartily with you in the determination to attack the land monopoly root and branch both here and in Ireland and Scotland....Wherever the deductions of political economy lead I am prepared to follow. By the way, have you had time to read Bastiat's partly posthumous volume, 'Les Harmonies Economiques'? If not, do so; it will require a studious perusal, but will repay it. He has breathed a soul into the dry bones of political economy, and has vindicated his favourite science from the charge of inhumanity with all the fervour of a religious devotee."

"If the United States go wrong what hope have we of the civilized world in our turn?"

"Our history must be rewritten for the last two centuries before the people will be able to deal out justice to the two aristocratic parties who have done their best to ruin a country so favoured by nature as almost to defy the effort to destroy its prosperity."

"Never was the military spirit half so rampant in this country since 1815 as at the present time. Look at the news from Rangoon...This makes 5400 persons killed by our ships in the East during the last five years, without our having lost one man by the butcheries. Now give me Free Trade as the recognized policy of all parties in this country, and I will find the best possible argument against these marauding atrocities."

"Yes; I am indebted for that estate, and I am proud here to acknowledge it, to the bounty of my countrymen. That estate was the scene of my birth and of my infancy; it was the property of my ancestors; it is by the munificence of my countrymen that this small estate, which had been alienated by my father from necessity, has again come into my hands, and that I am enabled to light up again the hearth of my fathers; and I say that there is no warrior duke who owns a vast domain by the vote of the Imperial Parliament who holds his property by a more honourable title than that by which I possess mine."

"I am not sanguine as you know about the success of any effort to recall to the attention of the public the details of our long agitation – I doubt the possibility of any body making the history an interesting one. In fact, it is not a pleasant chapter to go over again in all its minutiae; for it was but a blundering unsystematic series of campaigns, in which we were indebted for our success to the stupidity of our foes, & still more to the badness of their cause."

"Our only chance as a nation is in knowing in time what is sure to come from the United States."

"I'm as much satisfied as ever that we have followed a right course on the war question. It must be right for us, because we have followed our own conscientious convictions. But in proportion as we are devoted to our principles must be our regret to see so little prospect of their being adopted as the practical guide of our foreign policy. It is no use blinking the fact that there are not a score of men in the House, and but few out of the ranks of the Friends in the country, who are ready to take their stand upon the principle of non-intervention in the affairs of other countries. This is no reason why we should hold our peace; but it shows that we have to begin at the beginning, by converting to our views that public opinion which is at present all but unanimously against us."

"The idea of defending, as integral parts of our Empire, countries 10,000 miles off, like Australia, which neither pay a shilling to our revenue...nor afford us any exclusive trade...is about as quixotic a specimen of national folly as was ever exhibited."

"Trade has passed out of the hands of British merchants, and into the hands of the Greeks, Swiss, or Germans, all belonging to countries that have no navy to protect them at all. This is the fact; and what is the inference? It may be that English merchants are not educated sufficiently in foreign languages. But it may be also that Englishmen carry with them their haughty and inflexible demeanour into their intercourse with the natives of other countries. The noble Lord [Palmerston] inscribes "Civis Romanus sum" on our passports, which may be a very good thing to guard us in our footsteps. But "Civis Romanus sum" is not a very attractive motto to put over the door of our counting-houses abroad."

"Here is an empire in which is the only relic of the oldest civilization of the world—one which, 2,700 years ago, according to some authorities, had a system of primary education—which had its system of logic before the time of Aristotle, and its code of morals before that of Socrates. Here is a country which has had its uninterrupted traditions and histories for so long a period—that supplied silks and other articles of luxury to the Romans 2,000 years ago! They are the very soul of commerce in the East, and one of the wealthiest nations in the world. They are the most industrious people in Asia, having acquired the name of the ants of the East...You find them not as barbarians at home, where they cultivate all the arts and sciences, and where they have carried all, except one, to a point of perfection but little below our own—but that one is war. You have there a people who have carried agriculture to a state of horticulture, and whose great cities rival in population those of the Western world. Now, there must be something in such a people deserving of respect. If in speaking of them we stigmatize them as barbarians, and threaten them with force because we say they are inaccessible to reason, it must be because we do not understand them; because their ways are not our ways, nor our ways theirs. Now, is not so venerable an empire as that deserving of some sympathy—at least of some justice—at the hands of conservative England?"

"You have seized upon the most important of our social and political questions in the laws affecting the transfer of land. It is astonishing that the people at large are so tacit in their submission to the perpetuation of the feudal system in this country as it affects the property in land, so long after it has been shattered to pieces in every other country except Russia. The reason is, I suppose, that the great increase of our manufacturing system has given such an expansive system of employment to the population, that the want of land as a field of investment and employment for labour has been comparatively little felt. So long as this prosperity of our manufactures continues, there will be no great outcry against the landed monopoly. If adversity were to fall on the nation, your huge feudal properties would soon be broken up, and along with them the hereditary system of government under which contentedly live and thrive."

"It is the universal hope of rising in the social scale which is the key to much of the superiority that is visible in this country. It accounts for the orderly self-respect which is the great characteristic of the masses in the United States. ... All this tends to the argument that the political condition of a people is very much dependent on its economical fate."

"I have told you before that Gladstone has shown much heart in this business. He has a strong aversion to the waste of money on our armaments. He has much more of our sympathies. He has more in common with you and me than any other man of his power in Britain."

"Has he not accurately anticipated both the fact and the motive of the present attitude of the State of New York? Is it not commercial gain and mercantile ascendancy which prompt their warlike zeal for the Federal Government? At all events, it is a little unreasonable in the New York politicians to require us to treat the South as rebels, in the fact of the opinion of our highest European authority as to the right of secession."

"I am not one to advocate the reducing of our navy in any degree below that proportion to the French navy which the exigencies of our service require; and, mind what I say, here is just what the French Government would admit as freely as you would. England has four times, at least, the amount of mercantile tonnage to protect at sea that France has, and that surely gives us a legitimate pretension to have a larger navy than France. Besides, this country is an island; we cannot communicate with any part of the world except by sea. France, on the other hand, has a frontier upon land, by which she can communicate with the whole world. We have, I think, unfortunately for ourselves, about a hundred times the amount of territory beyond the seas to protect, as colonies and dependencies, that France has. France has also twice or three times as large an army as England had. All these things give us a right to have a navy somewhat in the proportion to the French navy which we find to have existed if we look back over the past century. Nobody has disputed it. I would be the last person who would ever advocate any undue change in this proportion. On the contrary—I have said it in the House of Commons, and I repeat it to you—if the French Government showed a sinister design to increase their navy to an equality with ours; then, after every explanation to prevent such an absurd waste, I should vote 100 millions sterling rather than allow that navy to be increased to a level with ours—because I should say that any attempt of that sort without any legitimate grounds, would argue some sinister design upon this country."

"I think we have been the most Conservative. I think that myself, and my friend Mr. Bright, and many I see about me, who have voted for twenty years for what have been considered revolutionary measures, have been the great Conservatives of our own age."

"The whole system of the Foreign Enlistment Act is, I may add, only 200 years old. The ancients did not know the meaning of the word "neutrality" as we know it at the present day. In the Middle Ages people were hardly aware of such a thing as neutrality; the first Foreign Enlistment Act is hardly 200 years old, and since that time that system of legislation has grown up. It has been a code of legislation that has gradually grown up, and is now looked to by the nations to assist in keeping the peace and preventing the catastrophe of a general war. Shall we be the first to roll back the tide of civilization, and thus practically go back to barbarism and the Middle Ages, by virtually repealing this international code by which we preserve the rights and interests of neutrality? I cannot but think that this House and the country, when they reflect on the facts of the case, will consider that if they in any way lend their sanction to such a retrograde policy, they would be unworthy of themselves, and would be guilty of a great crime against humanity."

"With this question of Denmark and Germany, two issues are brought clearly before us—I mean the question as to the dynastic, secret, irresponsible, engagements of our Foreign Office, and also the question which is not ancient but new, and which must be taken into consideration in all our foreign policy from this time—the question of nationalities—by which I mean the instinct, now so powerful, leading communities to seek to live together, because they are of the same race, language, and religion. Now, what is the Treaty of 1852, of which we have heard so much, and which forms the pivot and basis of this discussion? Eight gentlemen met in London about the celebrated round table to settle the destinies of a million of people, who were never consulted on the matter at issue. Let us take note of this event. It is the last page in the long history of past diplomatic action. It will not be repeated again. I mean that there will never again, in all probability, be a Conference meeting together to dispose for dynastic purposes of a population whose wishes they do not take into account."

"The Blockade Laws are about as rascally an invention as the old Corn Laws. Suppose Tom Sayers lived in a street, and on the opposite side lived a shopkeeper with whom he has been in the habit of dealing. Tom quarrels with his shopkeeper and forthwith sends him a challenge to fight, which is accepted. Tom, being a powerful man, sends word to each and every householder in the street that he is going to fight the shopkeeper, and that until he has finished fighting no person in the street must have any dealings with the shopkeeper. "We have nothing to do with your quarrel," say the inhabitants, "and you have no right to stop our dealings with the shopkeeper"."

"If ever there was a hard-headed and not a soft-hearted Sovereign it was she; if ever there was a place where there was little of that romantic sentiment of going abroad to do right and justice to other people, I think it was in that Tudor breast of our 'Good Queen Bess,' as well call her. … When I see the accounts of what passed when the [Dutch] envoys came to Queen Elizabeth and asked for aid, how she is huckstering for money while they are begging for help to their religion,—I declare that, with all my principles of non-intervention, I am almost ashamed of old Queen Bess. And then there were Burleigh, Walsingham, and the rest, who were, if possible, harder and more difficult to deal with than their mistress. Why, they carried out in its unvarnished selfishness a national British policy; they had no other idea of a policy but a national British policy, and they carried it out with a degree of selfishness amounting to downright avarice."

"If I were five-and-twenty or thirty, instead of, unhappily, twice that number of years, I would take Adam Smith in hand—I would not go beyond him, I would have no politics in it—I would take Adam Smith in hand, and I would have a League for free trade in Land just as we had a League for free trade in Corn. You will find just the same authority in Adam Smith for the one as for the other; and if it were only taken up as it must be taken up to succeed, not as a political, revolutionary, Radical, Chartist notion, but taken up on politico-economic grounds, the agitation would be certain to succeed; and if you apply free trade in land and to labour too—that is, by getting rid of those abominable restrictions in your parish settlements, and the like—then, I say, the men who do that will have done for England probably more than we have been able to do by making free trade in corn."

"[T]he principles of political economy have elevated the working class above the place they ever filled before."

"I believe that the harm which Mill has done to the world by the passage in his book on Political Economy in which he favours the principle of Protection in young communities, has outweighed all the good which may have been caused by his other writings."

"'Tis a great sin for man or woman To steal a goose from off a common; But Who shall plead that man's excuse Who steals the common from the goose!"

"Nations have not yet learnt to bear prosperity, liberty, and peace. They will learn it in a higher state of civilization. We think we are the models for posterity, when we are little better than beacons to help it to avoid the rocks and quicksands. The world is sadly slow to learn..."

"The verdict of posterity will be... that he [Cobden] was the greatest political character that the pure middle class of this country has yet produced."

"Cobden was the most persuasive speaker I ever listened to. His voice wanted richness. It was a little too harsh & thin—but his manner was winning. He had great tact, & always conciliated his audience. He was a very amiable man, & extremely well informed. No man entered the House of Commons with a greater prejudice against him among the Country gentlemen, yet in time, he quite overcame it. He was naturally well-bred, because he was considerate for the feelings of others, which is the true course of good breeding. He was modest without being humble—never elated by his great success."

"The motive which inspired those who composed the assemblage was twofold. They wished to show their admiration of, and their gratitude towards, a great Englishman whose sympathetic heart, wisdom, intuition, courage, and praise-worthy eloquence wrought for them a great deliverance in the days of their fathers. They also wished to declare their adherence to the doctrines which he taught, and their determination that the power of those doctrines should not, God helping them, be impaired. What they owed to him and to themselves was to make it clear in the sight of all men that they meant to hold fast to the heritage which he, perhaps more than any other individual, won for them; and that the fruits of the battle which he waged against tremendous odds should not be lightly wrested from them. They were not there to acclaim Cobden as an inspired prophet, but they saw in him a great citizen, a great statesman, a great patriot, and a great and popular leader... Cobden spent his life in pulling down those artificial restrictions and obstructions which at the present time rash and reckless men were seeking to set up again—obstructions not merely to commerce, but also to peace and good will, and mutual understanding; yes, and obstructions to liberty and good government at home. Those who expressed astonishment that the intelligent workman did not look askance at the manufacturer, Cobden, had overlooked the fact that he gave the people cheap food and abundant employment, and did far more—that he exploded the economic basis of class government and class subjection."

"The principle he laid down was that, whatever course other nations might choose to take, a policy of Free Trade was always the best. It appeared to him that the refusal of other nations to buy from us on equal terms was no reason in the world why we should refuse to buy from them. Buying and selling are but two sides of one and the same transaction, and if we managed to buy from them, it is certain that they would be obliged, directly or indirectly, to buy from us in return. The high duties imposed by their tariffs would be paid by their own people on every article imposed."

"It was Cobden who really set the argument on its legs: and it is futile to compare any other man with him as the father of our system of Free Trade."

"All his earliest writings were on international relations. All his economic ideas were subordinated to a theory of foreign relations which sprang from something close to pacifism. He worked for free trade because he wanted peace, not for peace because he wanted free trade. In 1842 when he sought to ally the free trade movement to the Peace Societies it was as a means of converting Free Traders to pacifism, not of converting the Peace Societies to free trade. If free trade conflicted with peace, as in the case of loans for armaments to foreign governments, he opposed free trade. "No free trade in cutting throats." It was because of his starting-point that he could come to believe that free trade would be a means to peace: he never secured from businessmen the support for his peace programme that they gave to his proposals for free trade."

"Cobden's international ideas were based on patriotism and peace, the harmony of classes, reform by constitutional methods, goodwill among men and nations. Cobden...believed in individual liberty and enterprise, in free markets, freedom of opinion and freedom of trade. [His] whole creed was anathema to Karl Marx. He had no sense of patriotism or love of country. He urged what he called "the proletariat" in all countries to overthrow society by a violent revolution, to destroy the middle classes and all employers of labour, whom he denounced as capitalists and slave drivers. He demanded the confiscation of private property and a new dictatorship, the dictatorship of the proletariat. Just as Cobden interpreted and practised the precepts of Adam Smith, so Lenin interpreted and practised the precepts of Karl Marx. These two great men though dead yet speak. They stand out before the civilised world as protagonists of two systems of political economy, political thought and human society... [W]hen this war is over, we in Britain will certainly have to choose whether our Press and Parliament are to be free, whether we are to be a conscript nation, whether private property and savings are to be secured or confiscated, whether we are to be imprisoned without trial; whether we are again to enjoy the right of buying and selling where and how we please—in short whether were are to be ruled as slaves by the bureaucracy of a Police State or as free men by our chosen representatives. This conflict will be symbolised and personified by Richard Cobden and Karl Marx."

"I am totally at a loss to understand on what principle of "unnatural selection" you propose to elect Bismarck, of all God's creatures under the sun, a member of the Cobden Club. In the name of common-sense let me ask, what is the raison d'etre of this club? I joined it under the impression that the object of the association was to collect together all such persons as were considered likely to illustrate by their faith and works the particular principles which Cobden had fought for all his life. Now, of these principles, most undoubtedly, the main or pivotable one was that the international relations of mankind should be ruled by mutual love and good-will, arbitration, and the interchange of cotton goods and other good offices, and not by the ultima ratio of the stronger biceps and the newest breechloader. Whatever good Bismarck may have wrought in his generation to himself, his country and mankind, it is certain that he represents, par excellence, the exactly contrary view, and that, to such an extent, that when our great-grandchildren have to get up the history of the nineteenth century, they will to a certainty find Cobden labelled as the representative of the one doctrine—exchange of cotton goods and Christian love internationalism—and Bismarck as the representative of the opposite doctrine—exchange of hard knocks and blood and iron internationalism."

"Cobden was the greatest statesman and prophet of the century. His speeches are an inspiration. A man whose disciple I am willing to confess I am."

"In reference to our proposing these measures, I have no wish to rob any person of the credit which is justly due to him for them. But I may say that neither the gentlemen sitting on the benches opposite, nor myself, nor the gentlemen sitting round me—I say that neither of us are the parties who are strictly entitled to the merit. There has been a combination of parties, and that combination of parties together with the influence of the Government, has led to the ultimate success of the measures. But, Sir, there is a name which ought to be associated with the success of these measures: it is not the name of the noble Lord, the member for London, neither is it my name. Sir, the name which ought to be, and which will be associated with the success of these measures is the name of a man who, acting, I believe, from pure and disinterested motives, has advocated their cause with untiring energy, and by appeals to reason, expressed by an eloquence, the more to be admired because it was unaffected and unadorned—the name which ought to be and will be associated with the success of these measures is the name of Richard Cobden. Without scruple, Sir, I attribute the success of these measures to him."

"Richard Cobden was, above all things, a thorough democrat, and his followers trusted before everything else that he would establish democracy upon the ruins of the aristocracy, and that he would destroy whatever was left to the great landowners of their feudal privileges."

"The unquestionably greatest Englishman whom the present century has produced."

"So the Corn Laws were repealed, and, as every one knows, all Cobden's predictions were falsified. He was not one to be daunted by the failure of his hopes. Like most Radicals, he lived in a fool's paradise where facts are of no account, and where, if principles prove fallacious, it is not the fault of the optimist who frames them, but of some vile conspirator against the common good. For many years Cobden had declared that repeal would increase the wages of the labouring class; nor was he abashed when he witnessed their speedy fall. It was enough for him to point out that the cost of living had decreased a little more than wages, and he was wholly indifferent to the fact that this argumentative jugglery was what he had been denouncing in his speeches for ten years. And he had a remedy ready. He told the landlords that they must abolish battue-shooting, and, to confront the depression of agriculture, which he had said would never be depressed, he urged the labourers "to set gins and snares upon their allotments and in their gardens to catch all the hares and rabbits they could, and when they caught them, to be sure to put them in their own pots and eat them themselves." This is a sad descent from the dreams of eternal peace, the visions of disbanded armies and of swords beaten into ploughshares, which were wont to decorate the agitator's harangues. The demagogue who once saw in the principle of Free Trade "that which will act on the moral world as the principle of gravitation in the universe" was three years later forced to substitute for his multi-coloured visions a humble policy of gins, snares, and boiled rabbits."

"Cobden denied that our dependencies oversea needed any protection. Doubtless he would have let our colonies go, in the same spirit in which he would have renounced India, or "thanked his stars that America had broke loose." He indignantly repudiated the argument that ships of war were necessary to protect our colonial trade, and he had so little knowledge of mankind as to believe that wealth and commerce were the real test of a nation's power in the eyes of its enemies. Which is to say that a traveller is safest from a highwayman when he carries most money in his pocket. The disarmament which he advocated was, of course, one-sided, like his free trade; but happily the country which followed him innocently in quest of that costliest commodity, cheap food, was not prepared to disband its army and break up its ships at the bidding of a rival."

"He hated Factory Acts as bitterly as he hated trades-unions. He would have permitted nothing to come between the manufacturer and his profit. If it were necessary to restrict the hours of labour, the workmen should rely, not upon Parliament, but upon their own efforts. Combination being manifestly intolerable, the remedy of each man was plain: he should save £20 and emigrate to America. In other words, what was tyranny in a landowner was enterprise in a manufacturer. And those eager Radicals who believe that the teaching of Cobden is infallible would do well to remember his famous pronouncement upon workmen's combinations. "Depend upon it," said he, in the true accent of Manchester, "nothing can be got by fraternising with trades-unions. They are founded upon principles of brutal tyranny and monopoly. I would rather live under a Dey of Algiers than a Trade Committee.""

"I have walked through many lives, some of them my own, and I am not who I was, though some principle of being abides from which I struggle not to stray. When I look behind, as I am compelled to look before I can gather strength to proceed on my journey, I see the milestones dwindling toward the horizon and the slow fires trailing from the abandoned campsites over which scavenger angels wheel on heavy wings. Oh, I have made myself a tribe out of my true affections, and my tribe is scattered! How shall the heart be reconciled to its feast of losses? In a rising wind the manic dust of my friends, those who fell along the way, bitterly stings my face. Yet I turn, I turn, exulting somewhat, with my will intact to go wherever I need to go and every stone on the road precious to me. In my darkest night, when the moon was covered and I roamed through wreckage, a nimbus-clouded voice directed me: "Live in the layers, not on the litter." Though I lack the art to decipher it, no doubt the next chapter in my book of transformations is already written. I am not done with my changes."

"In the best painting as in authentic poetry one is aware of moral pressures exerted... choices are important, moral pressure exists to make right and wrong choices."

"I love what the poet Stanley Kunitz said about dreaming of “an art so transparent that you can look through and see the world.” That pretty much sums up what I most admire in a work of literature."

"I remember something Stanley Kunitz once told me. He said, "Poetry explores depths of thought and feeling that civilization requires for its survival.""

"Things come to me, they speak to me. Stanley Kunitz has had an enormous impact on my life. He once said that poetry is only half language, the other half is a quality of perception, a function of the imagination, a particular form of paying attention. For me, it's a stilling of the self, waiting for this language to speak to me before I utter it."

"The nearest we approach God…is as creative beings. The poet, by echoing the primary imagination, recreates. Through his work he forces those who read him to do the same, thus bringing them... nearer to the actual being of God as displayed in action."

"Any form of orthodoxy is just not part of a poet's province … A poet must be able to claim … freedom to follow the vision of poetry, the imaginative vision of poetry … And in any case, poetry is religion, religion is poetry. The message of the New Testament is poetry. Christ was a poet, the New Testament is metaphor, the Resurrection is a metaphor; and I feel perfectly within my rights in approaching my whole vocation as priest and preacher as one who is to present poetry; and when I preach poetry I am preaching Christianity, and when one discusses Christianity one is discussing poetry in its imaginative aspects. … My work as a poet has to deal with the presentation of imaginative truth."

"Imaginative truth is the most immediate way of presenting ultimate reality to a human being … ultimate reality is what we call God."

"On seeing his shadow fall on such ancient rocks, he had to question himself in a different context and ask the same old question as before, "Who am I?", and the answer now came more emphatically than ever before, "No-one." But a no-one with a crown of light about his head. He would remember a verse from Pindar: "Man is a dream about a shadow. But when some splendour falls upon him from God, a glory comes to him and his life is sweet.""

"You have to imagine a waiting that is not impatient because it is timeless."

"I lie in the lean hours awake listening to the swell born somewhere in the Atlantic rising and falling, rising and falling wave on wave on the long shore by the village that is without light and companionless. And the thought comes of that other being who is awake, too, letting our prayers break on him, not like this for a few hours, but for days, years, for eternity."

"Let despair be known as my ebb-tide; but let prayer have its springs, too, brimming, disarming him; discovering somewhere among his fissures deposits of mercy where trust may take root and grow."

"Now the power of the imagination is a unifying power, hence the force of metaphor; and the poet is the supreme manipulator of metaphor... the world needs the unifying power of the imagination. The two things that give it best are poetry and religion."

"I'm obviously not orthodox, I don't know how many real poets have ever been orthodox."

"I wouldn't say that I'm an orthodox Christian at all and the longer we live in the twentieth century the more fantastic discoveries are made, the more we hear what the universe is like I find it very difficult to be a kind of orthodox believer in Jesus as my saviour and that sort of thing. I'm more interested in the extraordinary nature of God. If there is God, if there is deity, then He, even as the old hymn says, He moves in a mysterious way and I'm fascinated by that mystery and I've tried to write out of that experience of God, the fantastic side of God, the quarrel between the conception of God as a person, as having a human side, and the conception of God as being so extraordinary. … So these are still things that occupy me, and every now and again, if you're lucky, you're able to make a poem out of this conception of God … so I suppose I'm trying to appeal to people to open their eyes and their minds to the extraordinary nature of God."

"True Christianity at its most profound is as good as you get. … I think I've been lucky in the period which I've lived through because obviously I would have been for the chop in earlier days. The Inquisition would have rooted me out; even in the 19th century I would probably have been had up by a Bishop and asked to change my views, or to keep them to myself etc.... I think that so much of our Christian beliefs … are an attempt to convey through language something which is unsayable."

"Verse should be as natural As the small tuber that feeds on muck And grows slowly from obtuse soil To the white flower of immortal beauty"

"Natural, hell! What was it Chaucer Said once about the long toil that goes like blood to the poems making? Leave it to nature and the verse sprawls, Limp as bindweed, if it break at all Life's iron crust Man, you must sweat And rhyme your guts taut, if you'd build Your verse a ladder."

""Sunlight's a thing that needs a window Before it enter a dark room. Windows don't happen." So two old poets, Hunched at their beer in the low haze Of an inn parlour, while the talk ran Noisily by them, glib with prose."

"They left no books, Memorial to their lonely thought In grey parishes: rather they wrote On men's hearts and in the minds Of young children sublime words Too soon forgotten. God in his time Or out of time will correct this."

"It seems wrong that out of this bird, Black, bold, a suggestion of dark Places about it, there yet should come Such rich music, as though the notes’ Ore were changed to a rare metal At one touch of that bright bill."

"A slow singer, but loading each phrase With history’s overtones, love, joy And grief learned by his dark tribe In other orchards and passed on Instinctively as they are now, But fresh always with new tears."

"He arose, pacing the floor Strewn with books, his mind big with the poem Soon to be born, his nerves tense to endure The long torture of delayed birth."

"Was he balked by silence? He kneeled long, And saw love in a dark crown Of thorns blazing, and a winter tree Golden with fruit of a man's body."

"I have been all men known to history, Wondering at the world and at time passing; I have seen evil, and the light blessing Innocent love under a spring sky."

"I have been Merlin wandering in the woods Of a far country, where the winds waken Unnatural voices, my mind broken By a sudden acquaintance with man’s rage."

"I have known exile and a wild passion Of longing changing to a cold ache. King, beggar and fool, I have been all by turns, Knowing the body’s sweetness, the mind’s treason; Taliesin still, I show you a new world, risen, Stubborn with beauty, out of the heart’s need."

"We live in our own world, A world that is too small For you to stoop and enter Even on hands and knees, The adult subterfuge."

"You cannot find the centre Where we dance, where we play, Where life is still asleep Under the closed flower, Under the smooth shell Of eggs in the cupped nest That mock the faded blue Of your remoter heaven."

"All right, I was Welsh. Does it matter? I spoke a tongue that was passed on To me in the place I happened to be, A place huddled between grey walls Of cloud for at least half the year. My word for heaven was not yours. The word for hell had a sharp edge Put on it by the hand of the wind Honing, honing with a shrill sound Day and night. Nothing that Glyn Dwr Knew was armour against the rain's Missiles. What was descent from him?"

"Even God had a Welsh name: He spoke to him in the old language; He was to have a peculiar care For the Welsh people. History showed us He was too big to be nailed to the wall Of a stone chapel, yet still we crammed him Between the boards of a black book."

"Yet men sought us despite this. My high cheek-bones, my length of skull Drew them as to a rare portrait By a dead master. I saw them stare From their long cars, as I passed knee-deep In ewes and wethers. I saw them stand By the thorn hedges, watching me string The far flocks on a shrill whistle. And always there was their eyes; strong Pressure on me: You are Welsh, they said; Speak to us so; keep your fields free Of the smell of petrol, the loud roar Of hot tractors; we must have peace And quietness."

"Is a museum Peace? I asked. Am I the keeper Of the heart's relics, blowing the dust In my own eyes? I am a man; I never wanted the drab role Life assigned me, an actor playing To the past's audience upon a stage Of earth and stone; the absurd label Of birth, of race hanging askew About my shoulders. I was in prison Until you came; your voice was a key Turning in the enormous lock Of hopelessness. Did the door open To let me out or yourselves in?"

"I am a man now. Pass your hand over my brow. You can feel the place where the brains grow."

"I am like a tree, From my top boughs I can see The footprints that led up to me."

"There is blood in my veins That has run clear of the stain Contracted in so many loins."

"Why, then, are my hands red with the blood of so many dead? Is this where I was misled?"

"Why are my hands this way That they will not do as i say? Does no God hear when I pray?"

"I have nowhere to go. The swift satellites show The clock of my whole being is slow."

"It is too late to start For destinations not of the heart. I must stay here with my hurt."

"The deep spaces between stars, Fathomless as the cold shadow His mind cast."

"She is young. Have I the right Even to name her? Child, It is not love I offer Your quick limbs, your eyes; Only the barren homage Of an old man whom time Crucifies."

"Deliver me from the long drought of the mind. Let leaves from the deciduous Cross fall on us, washing us clean, turning our autumn to gold by the affluence of their fountain."

"It is alive. It is you, God. Looking out I can see no death. The earth moves, the sea moves, the wind goes on its exuberant journeys. Many creatures reflect you, the flowers your color, the tides the precision of your calculations. There is nothing too ample for you to overflow, nothing so small that your workmanship is not revealed."

"The darkness is the deepening shadow of your presence; the silence a process in the metabolism of the being of love."

"Life is not hurrying on to a receding future, nor hankering after an imagined past. It is the turning aside like Moses to the miracle of the lit bush, to a brightness that seemed as transitory as your youth once, but is the eternity that awaits you."

"Sometimes a strange light shines, purer than the moon, casting no shadow, that is the halo upon the bones of the pioneers who died for truth."

"There was a larger pattern we worked at: they on a big loom, I with a small needle."

"A power guided my hand. If an invisible company waited to see what I would do, I in my own way asked for direction, so we should journey together a little nearer the accomplishment of the design."

"It was not I who lived, but life rather that lived me."

"Is there a place here for the spirit? Is there time on this brief platform for anything other than mind's failure to explain itself?"

"Art is recuperation from time. I lie back convalescing upon the prospect of a harvest already at hand."

"In the silence that is his chosen medium of communication and telling others about it in words. Is there no way not to be the sport of reason?"

"I had looked forward to old age as a time of quietness, a time to draw my horizons about me, to watch memories ripening in the sunlight of a walled garden. But there is the void over my head and the distance within that the tireless signals come from. And astronaut on impossible journeys to the far side of the self I return with messages I cannot decipher."

"Ah, what balance is needed at the edges of such an abyss. I am left alone on the surface of a turning planet. What to do but, like Michelangelo’s Adam, put my hand out into unknown space, hoping for the reciprocating touch?"

"somewhere within sight of the tree of poetry that is eternity wearing the green leaves of time."

"What was the shell doing, on the shore? An ear endlessly drinking? What? Sound? Silence? Which came first? Listen."

"I turn now not to the Bible but to Wallace Stevens"

"Blessings, Stevens; I stand with my back to grammar At an altar you never aspired to, celebrating the sacrament of the imagination whose high-priest notwithstanding you are."

"All art is anonymous."

"He was wonderful, very pure, very bitter but the bitterness was beautifully and very sparely rendered. He was completely authoritative, a very, very fine poet, completely off on his own, out of the loop but a real individual. It's not about being a major or minor poet. It's about getting a work absolutely right by your own standards and he did that wonderfully well."

"His example reduces most modern verse to footling whimsy."

"R. S. Thomas continues to articulate through his poetry questions that are inscribed on the heart of most Christian pilgrims in their search for meaning and truth. We search for God and feel Him near at hand, only then to blink and find Him gone. This poetry persuades us that we are not alone in this experience of faith — the poet has been there before us."

"I am not notably frivolous, but whenever I read R. S. Thomas’s poetry, or his biography, I cannot help but reflect that, like the majority of mankind, I have spent most of my life chasing false gods."

"Thomas is not a Wordsworthian poet, and his “nature” is not Wordsworth’s; it is history, rather than divinity, which he responds to most, in the bleak beauty of Wales. In Christian terms, Thomas is not a poet of the transfiguration, of the resurrection, of human holiness … He is a poet of the cross, the unanswered prayer, the bleak trek through darkness."

"Thomas has been famously plain-spoken — within the prevailing unclearess. Every poem represents an act of will with which he tries to beat a path, to habituate the microbe, to define its Christian antecedents. It is a painstaking effort: he must find a language that is exact, spare, solid, disciplined yet resonant."

"A recurrent theme in his poetry is that of God as a kind of joker — benign and malign by bewilderingly unpredictable turns. … Improving our understanding of temporal existence by distortion is exactly what, Thomas came to feel, the Surrealists did. That he saw their work as approximating that of the subtlest theologians is clear from the fine poem about Kierkegaard he included in his final volume, No Truce with the Furies, where Thomas's favorite theological thinker is characterized as "the first / of the Surrealists, picturing / our condition with the draughtsmanship / of a Dali"."

"RS Thomas is widely recognised as the major British religious poet of the later 20th Century. … His poems challenge, move and inspire readers throughout the world."

"Thomas offers a “sustained critique” not of Romanticism, but of a world that has “eroded away”— a world that has abandoned Romantic imagination. … Thomas intends to resist the anti-romantic Modern spirit. Moreover, as he struggles with his personal faith, the poet’s Romantic imagination defines his attempts to commune with God."

"In nature, it is divinity, rather than history, which Thomas responds to most. … Thomas finds the God of nature elusive, but when He reveals Himself, he does so through the natural world. God’s reflection, His shadow, and His echo exist in the Welsh hills. His influence there is both a presence and an absence (and, at times, an absence that is like a presence)."

"Thomas continues to believe that somewhere beyond God’s metaphoric manifestations, somewhere beyond the questions and sufferings, there is an actual God — inexplicably, even intentionally absent — but real, and one day He may permanently end "the long drought of the mind.""

"Another uncompromising poet whom Betjeman greatly admired was R. S. Thomas who has been described as the Solzhenitsyn of Wales "because he was a troubler of the Welsh conscience.""

"Thomas is the Solzhenitsyn of Wales; a writer of violent integrity, conscience-stricken at the state of his country, haunted still by the image of it he saw as a child."

"Somebody, after all, had to make a start. What we wrote and said is also believed by many others. They just don't dare express themselves as we did."

"I am, now as before, of the opinion that I did the best that I could do for my nation. I therefore do not regret my conduct and will bear the consequences that result from my conduct."

"The only remedy for a barren heart is prayer, however poor and inadequate. As I did that night at Blumberg, I'll keep on repeating it for us both: We must pray, and pray for each other, and if you were here, I'd fold hands with you, because we're poor, weak, sinful children. Oh, Fritz, if I can't write anything else just now, it's only because there's a terrible absurdity about a drowning man who, instead of calling for help, launches into a scientific, philosophical, or theological dissertation while the sinister tentacles of the creatures on the seabed are encircling his arms and legs, and the waves are breaking over him. It's only because I'm filled with fear, that and nothing else, and feel an undivided yearning for him who can relieve me of it."

"I'm still so remote from God that I don't even sense his presence when I pray. Sometimes when I utter God's name, in fact, I feel like sinking into a void. It isn't a frightening or dizzying sensation, it's nothing at all — and that's far more terrible. But prayer is the only remedy for it, and however many devils scurry around inside me, I shall cling to the rope God has thrown me in Jesus Christ, even if my numb hands can no longer feel it."

"Just because so many things are in conflict does not mean that we ourselves should be divided. Yet time and time again one hears it said that since we have been put into a conflicting world, we have to adapt to it. Oddly, this completely unchristian idea is most often espoused by so-called Christians, of all people. How can we expect a righteousness to prevail when there is hardly anyone who will give himself up undividedly to a righteous cause?"

"I've been thinking of a story from the Old Testament: Moses stood all day and all night with outstretched arms, praying to God for victory. And whenever he let down his arms, the enemy prevailed over the children of Israel. Are there still people today who never weary of directing all their thinking and all their energy, single-heartedly, to one cause?"

"I know that life is a doorway to eternity, and yet my heart so often gets lost in petty anxieties. It forgets the great way home that lies before it. Unprepared, given over to childish trivialities, it could be taken by surprise when the great hour comes and find that, for the sake of piffling pleasures, the one great joy has been missed. I am aware of this, but my heart is not. It seems unteachable; it continues its dreaming … always wavering between joy and depression."

"Such a splendid sunny day, and I have to go. But how many have to die on the battlefield in these days, how many young, promising lives... What does my death matter if by our acts thousands are warned and alerted. Among the student body there will certainly be a revolt."

"The real damage is done by those millions who want to "survive." The honest men who just want to be left in peace. Those who don't want their little lives disturbed by anything bigger than themselves. Those with no sides and no causes. Those who won't take measure of their own strength, for fear of antagonizing their own weakness. Those who don't like to make waves — or enemies. Those for whom freedom, honor, truth, and principles are only literature. Those who live small, mate small, die small. It's the reductionist approach to life: if you keep it small, you'll keep it under control. If you don't make any noise, the bogeyman won't find you. But it's all an illusion, because they die too, those people who roll up their spirits into tiny little balls so as to be safe. Safe?! From what? Life is always on the edge of death; narrow streets lead to the same place as wide avenues, and a little candle burns itself out just like a flaming torch does. I choose my own way to burn."

"Stand up for what you believe in even if you are standing alone."

"Isn't it bewildering … that everything is so beautiful, despite all the horrors that exist? Lately I've noticed something grand and mysterious peering into my sheer joy in all that is lovely — the sense of a Creator whom innocent creation worships with its beauty. Only man can be hateful or ugly, because he possesses a free will to cut himself off from the chorus of praise. It often seems that he will succeed in drowning out this chorus with his cannon thunder, curses, and blasphemy. But it has become clear to me this spring that he cannot. And so I must try to throw myself on the side of the victor."

"I pity people who can't find laughter or at least some bit of amusement in the little doings of the day. I believe I could find something ridiculous even in the saddest moment, if necessary. It has nothing to do with being superficial. It's a matter of joy in life."

"Die Sonne scheint noch."

"It is possibly the most spectacular moment of resistance that I can think of in the 20th Century... The fact that five little kids, in the mouth of the wolf, where it really counted, had the tremendous courage to do what they did, is spectacular to me. I know that the world is better for them having been there, but I don't know why."

"Of course, the terrible things I heard from the Nuremberg Trials, about the six million Jews and the people from other races who were killed, were facts that shocked me deeply. But I wasn't able to see the connection with my own past. I was satisfied that I wasn't personally to blame and that I hadn't known about those things. I wasn't aware of the extent. But one day I went past the memorial plaque which had been put up for Sophie Scholl in Franz Josef Strasse, and I saw that she was born the same year as me, and she was executed the same year I started working for Hitler. And at that moment I actually sensed that it was no excuse to be young, and that it would have been possible to find things out."

"One of the greatest persons of the 20th Century is largely unknown in this country. We are speaking of Sophie Scholl, a German student who was executed by the Nazis in 1943 for her role as a member of The White Rose, a resistance group which bravely stood up to the inhumanity of the totalitarian regime through the writing and covert distribution of leaflets. … In a poll of Germans conducted in 2003, she was named the fourth greatest woman in that nation's history and other polls have chosen her the greatest German woman of the 20th Century. Some 200 schools in Germany are named in honor of Sophie Scholl and her brother Hans, who also was executed on that fateful day."

"Sophie Scholl's inspirational and life-affirming story is not just another story about the past. It is a story of vital importance in the present and about the future. It is a story of bravery, of personal conscience and of freedom of opinion. It is really a story of today, about you and me. We must never forget she was just 21 years old when she was killed by the Nazis, but she possessed a life-affirming personality no dictatorship could ever silence."

"The tolerant and open atmosphere of their childhood had enabled them to see through Hitler's platitudes at the Nuremberg Rally, when the brother and sister were members of Nazi youth organizations. Nearly all their peers were completely won over by the Führer, whereas Hans and Sophie had other, higher expectations of human nature, not shared by their comrades, against which they could measure Hitler."

"You can't really measure the effect of this kind of resistance in whether or not X number of bridges were blown up or a regime fell... The White Rose really has a more symbolic value, but that's a very important value."

"The necessary precondition for the birth of science as we know it is, it would seem, the diffusion through society of the belief that the universe is both rational and contingent. Such a belief is the presupposition of modern science and cannot by any conceivable argument be a product of science. One has to ask: Upon what is this belief founded?"

"So we already have the evidence of the dichotomy that runs through our culture. We all engage in purposeful activity, and we judge ourselves and others in terms of success in achieving the purposes that we set before ourselves. Yet we accept as the final product of this purposeful activity a picture of the world from which purpose has been eliminated. Purpose is a meaningful concept in relation to our own consciousness of ourselves, but it is allowed no place in our understanding of the world of facts."

"The leaders of this movement [The Religious Right in the United States], while accepting the biblical doctrine regarding the radical corruption of human nature by sin, in effect exempt themselves as "born-again Christians" from its operation. They identify their own cause unconditionally with the cause of God, regard their critics as agents of Satan, and are apparently prepared to see the human race obliterated in an apocalyptic catastrophe in which the nuclear arsenal of the United States is the instrument of Jesus for the fulfillment of his purpose against the Soviet Union as the citadel of evil. This confusion of a particular and fallible set of political and moral judgements with the cause of Jesus Christ is more dangerous than the open rejection of the claim of Christ in Islam [....] The "Religious Right" uses the name of Jesus to cover the absolute claims of one national tradition."

"What is striking about the books which were written, especially during the eighteenth century, to defend Christianity against these attacks, is the degree to which they accept the assumptions of their assailants. Christianity is defended as being reasonable. It can be accommodated within these assumptions, which all reasonable people hold. There is little suggestion that the assumptions themselves are to be challenged. The defense is, in fact, a tactical retreat. But, as later history has shown, these tactical retreats can--if repeated often enough--begin to look more like a rout."

"There is a need for what [Michael] Polanyi calls the critique of doubt. When we undertake to doubt any statement, we do so on the basis of beliefs which--in the act of doubting--we do not doubt. I can only doubt the truth of a statement on the ground of other things--usually a great many things--which I believe to be true. It is impossible at the same time to doubt both the statement, and the beliefs on the basis of which the statement is doubted."

"must we not say that it is part of the deep sickness of our culture that ever since Descartes, we have been seduced by the idea of a kind of knowledge which could not be doubted, in which we would be absolutely secure from personal risk? And has not this seduction taken two forms which, even if they disclaim all relationship with each other, are really twin brothers? One is biblical fundamentalism which supposes that adherence to the text of the Bible frees me from the risk of error and therefore gives me a security which does not depend on my own discernment of the truth. The other is a type of scientism which supposes that science is simply a transcript of reality, of the "facts" which simply have to be accepted and call for no personal decision on my part, a kind of knowledge which is "objective" and free from all the bias of subjectivity."

"The missionary calling has sometimes been interpreted as a calling to stem this fearful cataract of souls going to eternal perdition. But I do not find this in the center of the New Testament representation of the missionary calling."

"If the gospel is to challenge the public life of our society, if Christians are to occupy the "high ground" which they vacated in the noon time of "modernity," it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the "Constantinian" era. It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known, and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life, and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of God's redeeming grace for the whole life of society."

"Compose aloud: poetry is a sound."

"Never explain- your reader is as smart as you. Your reader is not just any reader, but is the rare one with ears in his head."

"All you can usually say about a poem or a picture is, 'Look at it, listen to it.' Whether you listen to a piece of music or a poem, or look at a picture or a jug or a piece of sculpture, what matters about it is not what it has in common with others of its kind, but what is singularly its own.""

"He whom we anatomized ‘whose words we gathered as pleasant flowers and thought on his wit and how neatly he described things’ speaks to us, hatching marrow, broody all night over the bones of a deadman."

"Then he saw his ghosts glitter with golden hands, the Emperor sliding up and up from his tomb alongside Charles. These things are not obliterate. White gobs spitten for mockery; and I too shall have , written over me."

"Remember, imbeciles and wits, sots and ascetics, fair and foul, young girls with little tender tits, that is written over all. Worn hides that scarcely clothe the soul they are so rotten, old and thin, or firm and soft and warm and full— fellmonger Death gets every skin."

"Mine was a threeplank bed whereon I lay and cursed the weary sun. They took away the prison clothes and on the frosty nights I froze. I had a Bible where I read that Jesus came to raise the dead— I kept myself from going mad by singing an old bawdy ballad and birds sang on my windowsill and tortured me till I was ill"

"The sea has no renewal, no forgetting, no variety of death, is silent with the silence of a single note."

"Poetry? It's a hobby. I run model trains. Mr Shaw there breeds pigeons. It's not work. You don't sweat. Nobody pays for it. You could advertise soap."

"Who says it's poetry, anyhow? My ten year old can do it and rhyme. Mr Hines says so, and he's a schoolteacher, he ought to know. Go and find work"

"There are the Alps. What is there to say about them? They don't make sense. Fatal glaciers, crags cranks climb, jumbled boulder and weed, pasture and boulder, scree, et l'on entend, maybe, le refrain joyeux et leger. Who knows what the ice will have scraped on the rock it is smoothing?There they are, you will have to go a long way round if you want to avoid them. It takes some getting used to. There are the Alps, fools! Sit down and wait for them to crumble!"

"No Jew was ever fool enough to turn Christian unless he was a clever man."

"Scratch the Christian and you find the pagan — spoiled."

"No... the real American has not yet arrived. He is only in the Crucible, I tell you—he will be the fusion of all races, perhaps the coming superman."

"America is God's Crucible, the great Melting-Pot where all the races of Europe are melting and re-forming!"

"Oh, for the simple life, For tents and starry skies!"

"The past is our cradle, not our prison, and there is danger as well as appeal in its glamour. The past is for inspiration, not imitation, for continuation, not repetition."

"An Edward's England spat us out - a band Foredoomed to redden Vistula or Rhine, And leaf-like toss with every wind malign. All mocked the faith they could not understand."

"How full and rich a world Theirs to inhabit is— Sweet scent of grass and bloom, Playmates’ glad symphony, Cool touch of western wind, Sunshine’s divine caress. How should they know or feel They are in darkness? But, oh, the miracle! If a Redeemer came, Laid finger on their eyes— One touch and what a world, New-born in loveliness!"

"What a dark world—who knows?— Ours to inhabit is! One touch and what a strange Glory might burst on us, What a hid universe!"

"Poetry is the language in which man explores his own amazement... says heaven and earth in one word... speaks of himself and his predicament as though for the first time. It has the virtue of being able to say twice as much as prose in half the time, and the drawback, if you do not give it your full attention, of seeming to say half as much in twice the time."

"I hope I've done nothing so monosyllabic as to cheat, A spade is never so merely a spade as the word Spade would imply."

"I tell you, Miss, I knows an undesirable character When I see one; I've been one myself for years."

"The difference between tragedy and comedy is the difference between experience and intuition. In the experience we strive against every condition of our animal life: against death, against the frustration of ambition, against the instability of human love. In the intuition we trust the arduous eccentricities we're born to, and see the oddness of a creature who has never got acclimatized to being created."

"Try thinking of love, or something. Amor vincit insomnia."

"Coffee in England is just toasted milk."

"I travel light; as light, That is, as a man can travel who will Still carry his body around because Of its sentimental value."

"What after all Is a halo? It's only one more thing to keep clean."

"What is official Is incontestable. It undercuts The problematical world and sells us life At a discount."

"Where in this small-talking world can I find A longitude with no platitude?"

"The moon is nothing But a circumambulating aphrodisiac Divinely subsidized to provoke the world Into a rising birth-rate."

"I hear A gay modulating anguish, rather like music."

"The Great Bear is looking so geometrical One would think that something or other could be proved."

"The best Thing we can do is to make wherever we're lost in Look as much like home as we can."

"I shall remain a wanderer until mankind has learned the way of peace; walking until given shelter and fasting until given food."

"I deal with spiritual truth which should never be sold and need never be bought. When you are ready it will be given."

"Material things must be put into their proper place. They are there for use. It's all right to use them; that's what they're there for. But when they've outlived their usefulness, be ready to relinquish them and perhaps pass them on to someone who does need them. Anything that you cannot relinquish when it has outlived its usefulness possesses you, and in this materialistic age a great many of us are possessed by our possessions. We are not free."

"What people really suffer from is immaturity. Among mature people war would not be a problem — it would be impossible. In their immaturity people want, at the same time, peace and the things which make war. However, people can mature just as children grow up. Yes, our institutions and our leaders reflect our immaturity, but as we mature we will elect better leaders and set up better institutions. It always comes back to the thing so many of us wish to avoid — working to improve ourselves."

"I HAD A VERY FAVORABLE BEGINNING, although many of you might not think so. I was born poor on a small farm on the outskirts of a small town, and I'm thankful for that. I was happy in my childhood. I had a woods to play in and a creek to swim in and room to grow. I wish that every child could have growing space because I think children are a little like plants. If they grow too close together they become thin and sickly and never obtain maximum growth. We need room to grow."

"Stop being an escapist! Stop being a surface liver who stays right in the froth of the surface. There are millions of these people, and they never find anything really worthwhile. Be willing to face life squarely and get down beneath the surface of life where the verities and realities are to be found."

"There is great freedom in simplicity of living."

"A PILGRIM IS A WANDERER WITH A PURPOSE. A pilgrimage can be to a place — that's the best known kind — but it can also be for a thing. Mine is for peace, and that is why I am a Peace Pilgrim."

"When you approach others in judgement they will be on the defensive. When you are able to approach them in a kindly, loving manner without judgement they will tend to judge themselves and be transformed."

"This is the way of peace — overcome evil with good, and falsehood with truth, and hatred with love."

"Please don't say lightly that these are just religious concepts and not practical. These are laws governing human conduct, which apply as rigidly as the law of gravity. When we disregard these laws in any walk of life, chaos results. Through obedience to these laws this world of ours will enter a period of peace and richness of life beyond our fondest dreams. The key word for our time is practice. We have all the light we need, we just need to put it into practice."

"I am constantly thankful. The world is so beautiful, I am thankful. I have endless energy, I am thankful. I am plugged into the source of Universal Supply, I am thankful. I am plugged into the source of Universal Truth, I am thankful. I have this constant feeling of thankfulness, which is a prayer."

"Praying without ceasing is not ritualized, nor are there even words. It is a constant state of awareness of oneness with God; it is a sincere seeking for a good thing; and it is a concentration on the thing sought, with faith that it is obtainable."

"Never think of any right effort as being fruitless. All right effort bears fruit, whether we see the results or not."

"Knowing that all things contrary to God's laws are transient, let us avoid despair and radiate hope for a warless world. Peace is possible, for thoughts have tremendous power. A few really dedicated people can offset the ill effects of masses of out-of-harmony people, so we who work for peace must not falter. We must continue to pray for peace and to act for peace in whatever way we can, we must continue to speak for peace and to live the way of peace; to inspire others, we must continue to think of peace and to know that peace is possible. What we dwell upon we help to bring into manifestation. One little person, giving all of her time to peace, makes news. Many people, giving some of their time, can make history."

"You have much more power when you are working for the right thing than when you are working against the wrong thing. And, of course, if the right thing is established wrong things will fade away of their own accord. Grass-roots peace work is vitally important. All who work for peace belong to a special peace fellowship — whether we work together or apart."

"Spiritual truth should never be sold — those who sell it injure themselves spiritually."

"To attain inner peace you must actually give your life, not just your possessions. When you at last give your life — bringing into alignment your beliefs and the way you live them — then, and only then, can you begin to find inner peace."

"In the final analysis you find spiritual truth through your own higher nature. Your higher nature is a drop in the ocean of God - and has access to the ocean. Sometimes your higher nature is awakened through the inspiration of beautiful surroundings or beautiful music, bringing you insights of truth. Sometimes you see the truth written or hear the truth spoken, and your higher nature confirms it. Or you directly perceive the truth from the inside through an awakening of the higher nature, which is my way. All the inspired writing came from the inner source, and you too can receive from that source. Be still and know."

"Peace Pilgrim's Pocket" How old are you, Peace?/I am ageless!/Only three things in her pocket/comb toothbrush postage stamps/With those three possessions she lived/so many (secret number) years/making millions of friends/hiking byways and back roads/crossing the nation again and again/town to town thousands of miles/unafraid/"Life is a mirror!/Smile at it, it smiles back!"/woman with a white bun/striding by herself in a navy blue tunic/white tennis shoes/no money no credit cards no tickets/opening her mouth wherever people would listen/"Never stop your efforts for peace!"/walking till someone offered a bed/fasting till they offered food/"Personal peace necessary before world peace! Every good thing you say... vibrates on and on/and never ceases!"/I am standing outside under ageless pecan trees/listening to the voice I first heard in my/parents' living room/as a girl of three/"Would you kill a cow?/The three-year-old said, Never!/"Then how can you eat meat? Why let someone else do your dirty work for you?" She was thrilled to turn kids into vegetarians/"I'm only a little person but/there are lots of little things to be done!"

"O star on the breast of the river! O marvel of bloom and grace! Did you fall right down from heaven, Out of the sweetest place? You are white as the thoughts of an angel, Your heart is steeped in the sun -- Did you grow in the Golden City, My pure and radiant one?” “Nay, nay, I fell not out of heaven; None gave me my saintly white; It slowly grew from the darkness, Down in the dreary night. From the ooze of the silent river, I win my glory and grace, White souls fall not, O my poet, They rise to the sweetest place."

"We have only one global hegemonic power. It is not accumulating territory: it is trying to accumulate influence and control."

"After midlife, one falls back on C G Jung and determines that the first years of life were in themselves symbolic. To learn a profession (calling) doesn't mean that you are called. To obtain money doesn't mean that you are rich. To marry doesn't mean that you have learned to love. To build a house doesn't mean that you are at home. All the things you did until you turned forty confront you again after midlife as a task, but this time inwardly."

"In all cultures, it is the task of a religion to close the field of contingency …and to set up havens of the absolute where it is possible to be led from acting to listening, from having to being, from planning to hoping, from judging to forgiving — from the finite into the infinite. A society in which such open spaces of eternity do not exist or are only insufficiently developed dies of itself due to lack of air to breathe."

"You see, my Lord Archbishop, what is "dubious" about my theology is not that it contradicts particular doctrinal teachings, things are much worse or better: what I want, is no more and no less than a fundamental change in the whole way that theology is done today; but I want this out of faith, not out of faithlessness."

"People are given a false alternative: the choice between an unenlightened belief and an enlightened unbelief. Most intellectuals seem to pay homage to the second variant."

"If you want to change people by talking about God, then there is only one way: instead of teaching God, you must live God. Because: “teaching” God is unthinkable in any other way than the way you would teach love or poetry. You teach love only through love, poetry only through writing poetry, faith in God only through a contagious way of trusting."

"We see in the 20th Century an unfortunate trench warfare, in which psychoanalysis, in a struggle against the internalized compulsion and superstition of a particular doctrine, has expressed itself atheistically. By contrast, theology is not merely under suspicion of talking soullessly about God. Both theology and psychology, in striving for human health, need one another like the right and the left hand."

"Look at why Jesus strictly avoided speaking the language of the theologians of his day. It’s plain to see what an enormous liberation there lies in hearing something about God in the words of poetry. Imagine that we would speak about God in the music of Mozart and Beethoven or in the pictures of van Gogh... It would be impossible to fight wars over the true faith in the Name of Mozart or van Gogh... The language of poetry, the parables of Jesus, is international. You can’t and mustn’t pour them into dogmas."

"In my eyes, concepts of theology have only as much value as they are able to interpret experience. It seems to me that we have long reached the point where we theologians only talk to ourselves and debate with our own history of concepts."

"Pride is a reaction formation to the feeling of inferiority, of the experience of powerlessness, of not being worthy enough of love. Only anxiety compels a person to lose moderation and to want to be more than he is. Out of fear of being an animal, he has to become an angel. Out of fear of being a nothing, a god. Anxiety never allows him to be simply a man."

"Drewermann's contribution is indispensable for two reasons: because he takes mental/spiritual suffering seriously and works for the liberation of those who "all their life long, crippled and cramped by fear, were prevented from risking themselves in life." Secondly, because he does something for the worldwide Church which Latin American liberation theologians cannot achieve but need: he challenges the megainstitution's attempt to stabilize power by means of fear and names authoritarian religion "a form of violence.""

"Dès 1913, le prix Nobel Otto Heinrich Warburg fut le premier à observer et expliquer que le cancer ne peut se développer dans un milieu riche en oxygène, donc acide. Le prix Nobel Roy Walford observa également que les restrictions caloriques pouvaient augmenter la longevité et la santé."

"Laws assure animals of protection – formally, officially, set down in black and white. But in the long run, the best protection is the human heart."

"The muse in charge of fantasy wears good, sensible shoes."

"In the algebra of fantasy, A times B doesn't have to equal B times A. But, once established, the equation must hold throughout the story."

"Fantasy, by its power to move us so deeply, to dramatize, even melo-dramatize, morality, can be one of the most effective means of establishing a capacity for adult values."

"At heart, the issues raised in a work of fantasy are those we face in real life. In whatever guise—our own daily nightmares of war, intolerance, inhumanity; or the struggles of an Assistant Pig-Keeper against the Lord of Death—the problems are agonizingly familiar. And an openness to compassion, love and mercy, is as essential to us here and now as it is to any inhabitant of an imaginary kingdom."

"Our only hope for tomorrow is peace now."

"The raw materials of story are the raw materials of all human cultures. Story deals with the same questions as theology, philosophy, psychology. It is concerned with polarities: love and hate, birth and death, joy and sorrow, loss and recovery."

"Story, finally, is humanity's autobiography."

"Fantasy is hardly an escape from reality. It's a way of understanding it."

"Keep reading. It's one of the most marvelous adventures that anyone can have."

"“But I’m Pharaoh,” Neter-Khet said. “I’m supposed to give orders.” “That doesn’t mean anything to a cat,” said Jason. “Didn’t anybody ever tell you? “Nobody tells me,” Neter-Khet said. “I tell them. Besides, they were my cats, weren’t they?” “In a way they were,” Jason said, “and in a way they weren’t. A cat can belong to you, but you can’t own him. There’s a difference.”"

"“Oh yes,” said the Emperor. “That’s what you have to do when you approach the Celestial Presence—that’s me.” “Well, I’m afraid that no cat in the world ever bowed to an emperor,” said Jason. “They just won’t do it, Ichigo, and you’re wasting your time if you try to force them. A cat does what he wants, when he wants, emperor or not.”"

"“That’s another thing about emperors—and regents,” Gareth said. “They aren’t very fond of changes, even if the changes are for the better.”"

"“Didn’t you ever see a cat before?” “Of course I did,” said the boy. “Hundreds of them. But just because you’ve seen something, it doesn’t mean you stop looking. There’s always something you didn’t see before.”"

"He’s as impartial as a herring’s backbone, for he favors neither side and is attached to both!"

"“What civilization would be complete without a cat?” the Professor went on. “What greater blessing to the home than the kindly yet watchful eye of this tiger of the fireside?”"

"Most of us are called on to perform tasks far beyond what we believe we can do. Our capabilities seldom match our aspirations, and we are often woefully unprepared. To this extent, we are all Assistant Pig-Keepers at heart."

"Well, that is one of the three foundations of learning: see much, study much, suffer much."

"Why?" Dallben interrupted. "In some cases," he said, "we learn more by looking for the answer to a question and not finding it than we do from learning the answer itself."

"It is not the trappings that make the prince, nor, indeed, the sword that makes the warrior."

"The task counts more than the one who does it."

"I don't even know who I am." "In a way," answered Gwydion, "that is something we must all discover for ourselves."

"I can't make sense out of that girl," he said to the bard. "Can you?" "Never mind," Fflewddur said. "We aren't really expected to."

"Neither refuse to give help when it is needed," Medwyn continued, "nor refuse to accept it when it is offered."

"This is a place of peace," Medwyn said, "and therefore not suitable for men, at least, not yet."

"Once you have courage to look upon evil, seeing it for what it is and naming it by its true name, it is powerless against you, and you can destroy it."

"Even in a fantasy realm, growing up is accomplished not without cost."

"A pig is a pig," said the stranger, "and a pig-boy is a pig-boy."

"We hold each other’s lives in our open hands, not in clenched fists."

"I have marched in many a battle host," Adaon answered quietly, "but I have also planted seeds and reaped the harvest with my own hands. And I have learned there is greater honor in a field well plowed than in a field steeped in blood."

"“There is much to be known,” said Adaon, “and above all much to be loved, be it the turn of the seasons or the shape of a river pebble. Indeed, the more we find to love, the more we add to the measure of our hearts.”"

"There is truth in all things, if you understand them well."

"Is there not glory enough in living the days given to us? You should know there is adventure in simply being among those we love and the things we love, and beauty, too."

"We’re neither good nor evil. We’re simply interested in things as they are."

"“It is easy to judge evil unmixed,” replied Gwydion. “But, alas, in most of us good and bad are closely woven as the threads on a loom; greater wisdom than mine is needed for the judging.”"

"Child, child, do you not see? For each of us comes a time when we must be more than what we are."

"“So you say, so you say,” murmured Fflewddur, hurrying after him. “Look closer into your heart. You may find your opinion to be somewhat different.”"

"The destinies of men are woven one with the other, and you can turn aside from them no more than you can turn aside from your own."

"Speak up, my boy. If you want truth, you should begin by giving it."

"“Believe what you like. You'll be surprised how comforting it is.” “I ask no comfort,” Taran replied, “but the truth, be it harsh or happy.”"

"In the race of men is much greed and envy; but of truth, little."

"If I do find pride, I'll not find it in what I was or what I am, but what I may become. Not in my birth, but in myself."

"If I fret over tomorrow, I'll have little joy today."

"If life is a loom, the pattern you weave is not so easily unraveled."

"Craftsmanship isn’t like water in an earthen pot, to be taken out by the dipperful until it’s empty. No, the more drawn out the more remains."

"“Count yourself lucky,” the potter went on, “that you have understood this now and not spent your years in vain hope. This much have you learned, and no learning is wasted.”"

"“When I was a child I dreamed of adventure, glory, honor in feats of arms. I think now that these things are shadows.” “If you see them as shadows then you see them for what they are,” Annlaw agreed. “Many have pursued honor, and in the pursuit lost more of it than ever they could gain.”"

"“I saw myself,” Taran answered. “In the time I watched, I saw strength – and frailty. Pride and vanity, courage and fear. Of wisdom, a little. Of folly, much. Of intentions, many good ones; but many more left undone. In this, alas, I saw myself a man like any other. “But this, too, I saw,” he went on. “Alike as men may seem, each is different as flakes of snow, no two the same. You told me you had no need to seek the Mirror, knowing you were Annlaw Clay-Shaper. Now I know who I am: myself and none other. I am Taran.”"

"“Llonio said life was a net for luck; to Hevydd the Smith life was a forge; and to Dwyvach the Weaver-Woman a loom. They spoke truly, for it is all of these. But you,” Taran said, his eyes meeting the potter’s, “you have shown me life is one thing more. It is clay to be shaped, as raw clay on a potter’s wheel.”"

"A crown is more discomfort than adornment. If you have learned that, you have already learned much."

"This much have I learned: A man’s life weighs more than glory, and a price paid in blood is a heavy reckoning."

"Take this as a gift from a crone to a maiden, and know there is not so much difference between the two. For even a tottering granddam keeps a portion of girlish heart, and the youngest maiden a thread of old woman’s wisdom."

"“You are the oaken staff I lean on,” Taran said. “More than that.” He laughed. “You are the whole sturdy tree, and a true warrior.” Coll, instead of beaming, looked wryly at him. “Do you mean to honor me?” he asked. “Then say, rather, I am a true grower of turnips, and a gatherer of apples. No warrior whatever, save that I am needed thus for a while. My garden longs for me as much as I long for it.”"

"A crown is a pitiless master, harsher than the staff of a pig-keeper; while a staff bears up, a crown weighs down, beyond the strength of any man to wear it lightly."

"Is there worse evil than that which goes in the mask of good?"

"Are these signs of hope, or do we deceive ourselves by wishing them to be?"

"Draw Dyrnwyn, only thou of noble worth, to rule with justice, to strike down evil. Who wields it in good cause shall slay even the Lord of Death."

"Orgoch gave a most ungentle snort. Orddu, meanwhile, had unfolded a length of brightly woven tapestry and held it out to Taran. “We came to bring you this, my duckling,” she said. “Take it and pay no heed to Orgoch’s grumbling. She’ll have to swallow her disappointment—for lack of anything better.” “I have seen this on your loom,” Taran said, more than a little distrustful. “Why do you offer it to me? I do not ask for it, nor can I pay for it.” “It is yours by right, my robin,” answered Orddu. “It does come from our loom, if you insist on strictest detail, but it was really you who wove it.” Puzzled, Taran looked more closely at the fabric and saw it crowded with images of men and women, of warriors and battles, of birds and animals. “These,” he murmured in wonder, “these are of my own life.” “Of course,” Orddu replied. “The pattern is of your choosing and always was.” “My choosing?” Taran questioned. “Not yours? Yet I believed...” He stopped and raised his eyes to Orddu. “Yes,” he said slowly, “once I did believe the world went at your bidding. I see now it is not so. The strands of life are not woven by three hags or even by three beautiful damsels. The pattern indeed was mine. But here,” he added, frowning as he scanned the final portion of the fabric where the weaving broke off and the threads fell unraveled, “here it is unfinished.” “Naturally,” said Orddu. “You must still choose the pattern, and so must each of you poor, perplexed fledglings, as long as thread remains to be woven.”"

"“Long ago I yearned to be a hero without knowing, in truth, what a hero was. Now, perhaps, I understand it a little better. A grower of turnips or a shaper of clay, a Commot farmer or a king — every man is a hero if he strives more for others than for himself alone. Once,” he added, “you told me that the seeking counts more than the finding. So, too, must the striving count more than the gain. “Once, I hoped for a glorious destiny,” Taran went on, smiling at his own memory. “That dream has vanished with my childhood; and though a pleasant dream it was fit only for a child. I am well content as an Assistant Pig-Keeper.”"

"“How then?” Taran asked. “Could The Book of Three deceive you?” “No, it could not.” Dallben said. “The book is thus called because it tells all three parts of our lives: the past, the present, and the future. But it could as well be called a book of ‘if.’ If you had failed at your tasks; if you had followed an evil path; if you had been slain; if you had not chosen as you did — a thousand ‘ifs,’ my boy, and many times a thousand. The Book of Three can say no more than ‘if’ until at the end, of all things that might have been, one alone becomes what really is. For the deeds of a man, not the words of a prophecy, are what shape his destiny.”"

"“Dyrnwyn is yours,” Gwydion said, “as it was meant to be.” “Yet Arawn is slain,” Taran replied. “Evil is conquered and the blade’s work done.” “Evil conquered?” said Gwydion. “You have learned much, but learn this last and hardest of lessons. You have conquered only the enchantments of evil. That was the easiest of your tasks, only a beginning, not an ending. Do you believe evil itself so quickly overcome? Not so long as men still hate and slay each other, when greed and anger goad them. Against these even a flaming sword cannot prevail, but only that portion of good in all men’s hearts whose flame can never be quenched."

"Evil cannot be conquered by wishing."

"And so they lived many happy years, and the promised tasks were accomplished. Yet long afterward, when all had passed away into distant memory, there were many who wondered whether King Taran, Queen Eilonwy, and their companions had indeed walked the earth, or whether they had been no more than dreams in a tale set down to beguile children. And, in time, only the bards knew the truth of it."

"...the book told him of other ways of the world; of cruelty, suffering, and death. He read of greed, hatred, and war; of men striving against one another with fire and sword; of the blossoming earth trampled underfoot, of harvests lost and lives cut short ... But now his heart lifted. These pages told not only of death, but of birth as well; how the earth turns in its own time and in its own way gives back what is given to it; how things lost may be found again; and how one day ends for another to begin. He learned that the lives of men are short and filled with pain, yet each one a priceless treasure, whether it be that of a prince or a pig-keeper. And, at the last, the book taught him that while nothing was certain, all was possible."

"Stones are all right, in their way," said Maibon. "But the trouble with them is, they don't grow."

"Mourn the dead by pitying the living."

"I see you for what you are, Lord of Death. And I fear you, as all men do. For all that, you are a weak and pitiful king. You can destroy, but never build. You are less than the humblest creature, the frailest blade of grass, for these live, and every moment of their lives is a triumph over you. Your kingdom is dust; only the silent ending of things, never the beginnings."

""You fail, Death-Lord! You destroy the instrument, but not its music. With all your power you have gained only a broken shell." In that moment, when the harp had been silenced, arose the songs of birds, the chiming of brooks, the humming of wind through grass and leaves; and all these voices took up the strands of melody, more beautiful than before. And the Lord of Death fled in terror of life."

"No doubt about it," said Coll to Hen Wen. "It is better to be raising things up than smiting things down. And quieter, into the bargain."

"Character is what you are in the dark."

"When I read the life of such a man as Paul, how I blush to think how sickly and dwarfed Christianity is at the present time, and how many hundreds there are who never think of working for the Son of God and honoring Christ."

"Merely reading the Bible is no use at all without we study it thoroughly, and hunt it through, as it were, for some great truth."

"I never saw a useful Christian who was not a student of the Bible. If a man neglects his Bible, he may pray and ask God to use him in His work; but God cannot make much use of him, for there is not much for the Holy Ghost to work upon."

"Study the Bible topically. If you will study assurance for a week, you will soon find it is your privilege to know that you are a child of God."

"Go through John's Gospel, and study the "believes," the "verilys," the " I ams; "and go through the Bible in that way, and it becomes a new book to you."

"The last business of Christ's life was the saving of a poor penitent thief."

"Would you be free from the condemnation of the sins that are past, from the power of the temptations that are to come? Then take your stand on the Rock of Ages. Let death, let the grave, let the judgment come, the victory is Christ's and yours through Him."

"Depend upon it, as long as the church is living so much like the world, we cannot expect our children to be brought into the fold."

"I never yet have known the Spirit of God to work where the Lord's people were divided."

"Christ died for the ungodly. And if you turn to Him at this moment with an honest heart, and receive Him simply as your Saviour and your God, I have the authority of His word for telling you that He will in no wise cast out."

"No man ever sought Christ with a heart to find Him who did not find Him."

"We are to come to Christ. This is the primal duty. The doctrines are but highways that lead to Him. But when we come to Christ we must receive Him as our Saviour."

"If Jesus bore the cross, and died on it for me, ought I not to be willing to take it up for Him?"

""Verily I say unto you, he that heareth my word and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life." My friend, that is worth more than all the feeling you can have in a life-time."

"My friends, there is one spot on earth where the fear of Death, of Sin, and of Judgment, need never trouble us, the only safe spot on earth where the sinner can stand — Calvary."

"My friends, does God invite you? If He does, why don't you accept the invitation? If you want to come, just come along, and don't be talking about feeling. Do you think Lazarus had any feeling when Christ called him out of the sepulchre?"

"If you were to spend a month feeding on the precious promises of God, you would not be going about with your heads hanging down like bulrushes, complaining how poor you are; but you would lift up your heads with confidence, and proclaim the riches of His grace because you could not help it."

"The work of the Spirit is to impart life, to implant hope, to give liberty, to testify of Christ, to guide us into all truth, to teach us all things, to comfort the believer, and to convict the world of sin."

"I firmly believe that the moment our hearts are emptied of pride and selfishness and ambition and self-seeking and every thing that is contrary to God's law, the Holy Ghost will come and fill every corner of our hearts; but if we are full of pride and conceit and ambition and self-seeking and pleasure and the world, there is no room for the Spirit of God; and I believe many a man is praying to God to fill him when he is full already with something else."

"My friends, look to Christ, and not to yourselves. That is what is the matter with a great many sinners; instead of looking to Christ, they are looking at the bite of sin."

"Many of the Bible characters fell just in the things in which they were thought to be strongest. Moses failed in his humility, Abraham in his faith, Elijah in his courage, for one woman scared him away to that juniper-tree; and Peter, whose strong point was boldness, was so frightened by a maid, as to deny his Lord."

"As a dead man cannot inherit an estate, no more can a dead soul inherit heaven. The soul must be resurrected in Christ."

"He will reprove the world of sin" —not because men swear and lie and steal and get drunk and murder— "of sin because they believe not on me."

"From that time Mr. Moody ceased to urge people to begin their religious life by finding something to do for Christ; but insisted that, first of all, they should let Christ do something for them. If they would only believe, Christ would help them to be and to do."

"I have come a hundred miles," said a minister, "to get some of Mr. Moody's spirit." " You don't want my spirit," was the reply. "What you want is the Spirit of God."

"A dream you dream alone is only a dream. A dream you dream together is reality."

"I usually stay away from being carried away, But one day I saw a silver horse. I thought he might take me to that somewhere high, I thought he might take me to that deep blue sky. I came to realize that the horse had no wings. No wings, well, it wasn't so bad, you know. I learnt to travel the world around And run on the ground in the morning. And that's the story of a wandering soul, A story of a dreamer."

"Walking on thin ice, I'm paying the price. I'm throwing the dice in the air. Why must we learn it the hard way And play the game of life with your heart?"

"I gave you my life, you gave me my life. Like a gush of wind in my hair. Why do we forget what's been said And play the game of life with our hearts?"

"Never say goodbye, You say tomorrow's another day, All I know is we're here today. I've got nightmares I could never share with you, The kind that keeps me up all night. So hold me tight till the room is light And tell me that it's all right."

"There is a saying that a glass is half empty or half full, depending on how you look at it. Well, we all know that one. But we cannot just say, okay so half full is how we should look at things. No. We have to go even further in our observation and realize that the glass is actually 100 percent full: 50 percent with water and 50 percent with air."

"I dedicate this light tower to John Lennon my love for you is forever yoko ono October 9th 2007"

"I’m not that concerned about professional politicians. I always believe that we can change the world by grass-roots movements. It is a very important thing to do. It is the first time that I realized that I respect America so much because there are so many Americans trying to shift the axis of the world to peace."

"If Lennon were alive today, he probably would have reconciled with the man he accused of having "made a fool of everyone." John would have been the first one now, if he had been there, to recognise and acknowledge what Maharishi has done for the world and appreciate it."

"John and I felt that we were like people in an H. G. Wells story. Two people who are walking so fast that nobody else can see them."

"In a day, sometimes I feel so much love for the world, I think my heart is bursting. Sometimes, I feel so scared, I want to shrink myself even further. I think that’s what happened to us gods and goddesses. Like the dinosaurs, we realized that it’s too dangerous to be so large. So we kept shrinking ourselves to what we are now. We might get even smaller. I see the sign in the engineers making smaller gadgets, smaller and smaller. Pretty soon, our fingers will be too large to operate them. So what are we doing? I trust in the human wisdom. We are incredibly intelligent beings. So we might know something without thinking that we know…. Well, even my best friend didn’t know until now that I was thinking of crazy things like this."

"I thank Pussy Riot for standing firmly in their belief for Freedom of Expression, and making all women of the world proud to be women."

"Don't ever give up on life. Life can be so beautiful, especially after you've spent a lot of time with it."

"Remember, our hearts are one. Even when we are at war with each other, our hearts are always beating in unison."

"If your judgement is clouded, you must be carrying too many things which are being a burden to you."

"Remember, each one of us has the power to change the world. Power works in mysterious ways. You don’t have to do much. Visualise the domino effect And just start thinking PEACE. The message will circulate faster than you think. It’s Time For Action. The Action is PEACE. Spread the word. Spread PEACE. I love you!"

"The opposite of love is fear, not hate."

"That's part of our policy, is not to be taken seriously, because I think our opposition, whoever they may be, in all their manifest forms, don't know how to handle humor. You know, and we are humorous, we are, what are they, Laurel and Hardy. That's John and Yoko, and we stand a better chance under that guise, because all the serious people, like Martin Luther King, and Kennedy, and Gandhi, got shot."

"My biography now reads, "Born, lived and met Yoko.""

"Woman, please let me explainI never meant to cause you sorrow or painSo let me tell you again and again and again...I love youNow and forever."

"I learned everything from her. … It is a teacher-pupil relationship. That's what people don't understand. She's the teacher and I'm the pupil. I'm the famous one, the one who's supposed to know everything, but she's my teacher. She's taught me everything I fucking know."

"every time Yoko Ono pays to have that full page in The New York Times — the “War is Over” page — I’m fascinated by that. I think, well, I’d love to hear her talk about why she continues to do this, because we so much wish it were true. We’d like to be able to say, “Yes, it’s true.” I actually kept that postcard that said “War is Over” in that same font on my wall for years, because I so much wanted to believe it. And yet, you look at the world, and it’s not true, and you think, is this just — is this manifest positive thinking?"

"The aggressor has always already been attacked. Why are relations of rivalry never seen as symmetrical? Because people always have the impression that the other is the first to attack, that they are never the ones who begin, though in a way they are always the ones. Individualism is a formidable lie. We make others understand that we recognize the signs of aggressiveness which they manifest, and they in turn interpret our posture as aggression."

"The God of Christianity isn’t the violent God of archaic religion, but the non-violent God who willingly becomes a victim in order to free us from our violence."

"There is always an attempt to move away from the Cross, that is, to perpetuate man’s misrecognition of his violence and protect his pride from the revelation. Without the Cross, there is no revelation of the fundamental injustice of the scapegoat mechanism, which is the founder of human culture, with all its repercussions in our relationships with each other."

"It was Plato who determined once and for all the cultural meaning of imitation, but this meaning is truncated, torn from the essential dimension of acquisitive behavior, which is also the dimension of conflict. If the behavior of certain higher animals, particularly the apes, seems to foreshadow human behavior, it does so almost exclusively, perhaps, because the role of acquisitive mimesis is so important in their behavior, although it is not as central as it is for the human being. If one ape observes another reach for an object, it is immediately tempted to imitate the gesture. It also happens that the animal visibly resists the temptation, and if the imitative gesture amuses us by reminding us of human beings, the failure to complete it, that is to say the repression of what already can be nearly defined as a desire, amuses us even more. It makes the animal a sort of brother to us by showing it subject to the same fundamental rule as humanity—that of preventing conflict, which the convergence of two or several avid hands toward one and the same object cannot help but provoke."

"An examination of our terms, such as competition, rivalry, emulation, etc., reveals that the traditional perspective remains inscribed in the language. Competitors are fundamentally those who run or walk together, rivals who dwell on opposite banks of the same river, etc…The modern view of competition and conflict is the unusual and exceptional view, and our incomprehension is perhaps more problematic than the phenomenon of primitive prohibition. Primitive societies have never shared our conception of violence. For us, violence has a conceptual autonomy, a specificity that is utterly unknown to primitive societies. We tend to focus on the individual act, whereas primitive societies attach only limited importance to it and have essentially pragmatic reasons for refusing to isolate such an act from its context. This context is one of violence. What permits us to conceive abstractly of an act of violence and view it as an isolated crime is the power of a judicial institution that transcends all antagonists. If the transcendence of the judicial institution is no longer there, if the institution loses its efficacy or becomes incapable of commanding respect, the imitative and repetitious character of violence becomes manifest once more; the imitative character of violence is in fact most manifest in explicit violence, where it acquires a formal perfection it had not previously possessed. At the level of the blood feud, in fact, there is always only one act, murder, which is performed in the same way for the same reasons in vengeful imitation of the preceding murder. And this imitation propagates itself by degrees. It becomes a duty for distant relatives who had nothing to do with the original act, if in fact an original act can be identified; it surpasses limits in space and time and leaves destruction everywhere in its wake; it moves from generation to generation. In such cases, in its perfection and paroxysm mimesis becomes a chain reaction of vengeance, in which human beings are constrained to the monotonous repetition of homicide. Vengeance turns them into doubles."

"There is no culture without a tomb and no tomb without a culture; in the end the tomb is the first and only cultural symbol. The above-ground tomb does not have to be invented. It is the pile of stones in which the victim of the unanimous stoning is buried. It is the first pyramid."

"When the father is no longer an overbearing patriarch the son looks everywhere for the law - and finds no lawgiver."

"[Girard] overturned three widespread assumptions about the nature of desire and violence: first, that our desire is authentic and our own; second, that we fight from our differences, rather than our sameness; and third, that religion is the cause of violence, rather than an archaic solution for controlling violence within a society, as he would assert."

"I must say that I am still passionately pro-life, I just have a much more holistic sense of what it means to be for life, knowing that life does not just begin at conception and end at birth, and that if I am going to discourage abortion, I had better be ready to adopt some babies and care for some mothers. (p. 44)"

"Perhaps the devil is just as likely to wear a three-piece suit as to have horns and a pitchfork. And perhaps the angels look more like the bums in the alley than like feathered white babies. (p. 50)"

"I learned more about God from the tears of homeless mothers than any systematic theology ever taught me. (p. 51)"

"I guess God can use the mafia, but I would like God to use the church. (p. 63)"

"We were not interested in a Christianity that offered these families only mansions and streets of golds in heaven when all they wanted was a bed for their kids now. And many Christians had an extra one. (p. 64)"

"I remember hearing about an old comic strip back in the days of St. Ed's. Two guys are talking to each other, and one of them says he has a question for God. He wants to ask why God allows all of this poverty and war and suffering to exist in the world. And his friend says, "Well, why don't you ask?" The fellow shakes his head and says he's scared. When his friend asks why, he mutters, "I'm scared God will ask me the same question." (p. 65)"

"Over and over, when I ask God why all of these injustices are allowed to exist in the world, I can feel the Spirit whisper to me, "You tell me why we allow this to happen. You are my body, my hands, my feet." (p. 65)"

"We shall do even greater things because the love that lived in the radical Christ now lives within millions of ordinary radicals all over the planet. (p. 85)"

"I heard one of the teaching pastors at Willow Creek speak on the rich young ruler text that Rich (Mullins) had talked about in Wheaton's chapel. The teaching pastor had said, "now this doesn't mean you have to go sell your rollerblades and golf clubs," and he went on to "contextualize" the teaching to show that we just need to be careful not to make idols of our things. I wasn't so sure about that. Jesus doesn't tell the man to be a better steward, or to treat his workers fairly, or not to make money an idol. He tells this highly educated and devoutly religious young man that he lacks one thing: giving up everything he owns to give the poor. (p. 103)"

"And I think that's what our world is desperately in need of - lovers, people who are building deep, genuine relationships with fellow strugglers along the way, and who actually know the faces of the people behind the issues they are concerned about."

"Mother Theresa always said, "Calcuttas are everywhere if only we have eyes to see. Find your Calcutta.”"

"We do need to be born again, since Jesus said that to a guy named Nicodemus. But if you tell me I have to be born again to enter the Kingdom of God, I can tell you that you have to sell everything you have and give it to the poor, because Jesus said that to one guy, too. But I guess that's why God invented highlighers, so we can highlight the parts we like and ignore the rest."

"There are some things to die for but none to kill for."

"“I asked participants who claimed to be "strong followers of Jesus" whether Jesus spent time with the poor. Nearly 80 percent said yes. Later in the survey, I sneaked in another question, I asked this same group of strong followers whether they spent time with the poor, and less than 2 percent said they did. I learned a powerful lesson: We can admire and worship Jesus without doing what he did. We can applaud what he preached and stood for without caring about the same things. We can adore his cross without taking up ours. I had come to see that the great tragedy of the church is not that rich Christians do not care about the poor but that rich Christians do not know the poor."

"Only Jesus would be crazy enough to suggest that if you want to become the greatest, you should become the least. Only Jesus would declare God's blessing on the poor rather than on the rich and would insist that it's not enough to just love your friends. I just began to wonder if anybody still believed Jesus meant those things he said."

"For even if the whole world believed in resurrection, little would change until we began to practice it. We can believe in CPR, but people will remain dead until someone breathes new life into them. And we can tell the world that there is life after death, but the world really seems to be wondering if there is life before death."

"The more I get to know Jesus, the more trouble he seems to get me into"

"And that’s when things get messy. When people begin moving beyond charity and toward justice and solidarity with the poor and oppressed, as Jesus did, they get in trouble. Once we are actually friends with the folks in struggle, we start to ask why people are poor, which is never as popular as giving to charity. One of my friends has a shirt marked with the words of late Catholic bishop Dom Helder Camara: “When I fed the hungry, they called me a saint. When I asked why people are hungry, they called me a communist.” Charity wins awards and applause but joining the poor gets you killed. People do not get crucified for living out of love that disrupts the social order that calls forth a new world. People are not crucified for helping poor people. People are crucified for joining them."

"Rocking the vote may mean going to the booths and writing in our Candidate, because he doesn't seem to be on the ballot. (p. 335)"

"The bill of grievances contained in the immortal Declaration of Independence could be extended by our own citizens in modern times, had they the stomach for it. … So important is the right and duty of the people to dispense with despotism, this great Declaration contains the sentence not once, but twice. In its final utterance, the choice of words does not call for the formation of a government. Rather, it calls for "new guards" which may or may not entail such a unit as an artificial agency."

"If you have a government of good laws and bad men, you will have a bad government. For bad men will not be bound by good laws."

"Governments, by their nature, are instruments of privilege."

"The family unit is the incubator for human character; the state is the incubator for human dependency."

"Government, when it is examined, turns out to be nothing more nor less than a group of fallible men with the political force to act as though they were infallible."

"Since I favor total self-control—absolute government of the individual over himself—I believe autarchy more accurately describes, in a positive fashion, the kind of situation I consider most desirable. Some dictionaries define autarchy as a kind of tyranny or despotism, but of necessity it is limited to self-application."

"Government doesn't cure problems. It aggravates them."

"If men are good, you don’t need government; if men are evil or ambivalent, you don’t dare have one."

"But history shows repeatedly the madness of crowds and the irrationality of majorities. The only conceivable merit relating to majority rule lies in the fact that if we obtain monopoly decisions by this process, we will coerce fewer persons than if we permit the minority to coerce the majority. But implicit in all political voting is the necessity to coerce some so that all are controlled."

"An anarchist is anyone who believes in less government than you do."

"Government is a disease masquerading as its own cure."

"Government may be intrinsically evil; clearly they operate on the basis of tax predation."

"But the thing all members of governments desire to do is to rule their own people and to collect money from them. This is inherent in their natures. So the United Nations, perforce, will aid and abet the member governments in their universal desire to maintain a coercive hold over their individual subjects. Thus, the United Nations is a government of the governments, by the governments, and for the governments. And it cannot and will not restrain their governments,…"

"And thus we see the government is at once both protector and predator. It is not that governments begin in virtue only to end in sin. Government begins by protecting some against others and ends up protecting itself against everyone. This is the course of history."

"Government alone, in all man’s inventions, is capable of independent life. Government alone, like Mrs. Shelley’s terrifying creation of the monster born in Frankenstein’s mind, has the power and the ability to turn upon its creators and destroy them."

"We know that men cannot be compelled to be good. They can only be prevented from being bad—a negative condition. We know from bitter experience that men cannot be forced into doing the wise thing, for such a forcement is foolishness."

"The aim of the anarchist is to eliminate private ownership."

"Economically speaking, all anarchists are socialists, however they may coalesce to the political spectrum. Economically speaking, the libertarian is an individualist, believing in and supporting the concept of private ownership, individual responsibility and self-government."

"The most constructive of the anarchists were, socially speaking, individualists, peaceful and harmless. The least constructive, socially speaking, were dedicated to the overthrow of force by counter force. But without exception, in the realm of economics every anarchist comes unglued."

"In brief, let us define the anarchist as a political individualist and an economic socialist. In contrast, the libertarian can be defined as an individualist, both politically and economically."

"So the thing I object to about government isn't its organizational feature. Organization has to be accomplished. It is the coercive nature of government organization. My argument is that we can organize better without coercion."

"Many times when I use the term 'government', people think that I mean law and order. And so, if they hear me say: 'We don't need government', they think I mean we don't need law and order. Well, this is probably what makes me an 'autarchist' rather than an anarchist. I think we need law and order. You see, I am dedicated to the idea of lawful and orderly procedures. And because of that I have to stand against government. Because government doesn't provide either law or order."

"Now, where did we ever get the idea that there is such a thing as 'good government?' That is a contradiction in terms as ridiculous as 'constructive rape.'"

"Very few crooks perform with a police audience."

"I am constantly staggered by those who say they are libertarian and are trying to set up their own particular way of providing a ‘good government.’ It is a contradiction in terms. To say ‘unlimited government’ is a redundancy and to say ‘limited government’ is a contradiction. All you have to say is ‘government.’ And that takes care of the whole thing."

"When the government uses "divide and conquer," it sows suspicion so that the people who would naturally tend to affiliate will distrust each other. Thus, they don't affiliate. The consequence is that everyone distrusts his neighbor. But everyone trusts the government."

"What you want is protection. You want to be safe. What the government does is to try to retaliate after the fact."

"The police aren't hired to protect you. They're hired to keep an eye on you to see what you did that was wrong so that they can book you. That's their function. They are not protectors. They are not hired to be protectors. They are hired to keep an eye on all of us as potential criminals. Now, do you think they're going to make you safe? They weren't hired to make you safe."

"Does government protection protect? It doesn't do anything of the sort. It takes vengeance in your name after you've been hurt and calls it protection."

"Cannibalism is actually a sort of dietetic socialism. Here is the ultimate sacrifice. A human life is taken for the purpose of maximizing the ‘public welfare.’"

"As a result of this failure of communist ideology to comprehend the nature of man, Stalin decided to alter the Russian constitution. No longer would economic rewards be distributed on the basis of 'need'; rather, the new concept was to be 'to each according to his work."

"Politics may be defined as: the method adopted in governments for obtaining motivation toward a monopoly. In all political actions, a monopoly of control and method is sought."

"If men were basically good, we would not require government; if men were basically evil, we could not afford to grant any man the power of government."

"Very few men advocate government control over themselves. But they constantly believe that others must be controlled by some outside force."

"Formal government can be defined as: a group of men who sell retribution to the inhabitants of a limited geographic area at monopolistic prices."

"The man who knows what freedom means will find a way to be free."

"Hundreds if not thousands of zealots seeking ever to create universal harmony and understanding, have offered their particular theology as the truth faith. The justification has been that, once men all agree on a particular series of concepts or beliefs, they will stop imposing on one another. To date, this effort has also fallen short."

"The single merit I can claim at this junction is that I am not seeking to obtain agreement. I am seeking only to outline the reality that exists, not to win support, start a movement, or contrive concurrence. The reason is clear. It can’t be done. Additionally I do not know everything. Therefore, I can be wrong. What evil I could impose if I obtain agreement on a point that happened to be in error! I do not intend to be wrong, but the mind and the memory are both fallible. So I propose to set down what is so, to the degree I am capable of recognizing it."

"The nature of man is such that he tends to believe what he wants to believe. Whether it is true or not usually provides only a brief hesitation. Men believe on the basis of their likes and dislikes. Unfortunately, much of what we believe to be true may be partially true. Absolute truth or absolute falsehood is rare. A total falsehood is easier to detect than a partial falsehood. Even a total truth is totally true only in context."

"It is strange that many believe they cannot control themselves, but they can control others."

"All governments behave like any other instrument of war and terror. A gun doesn’t change it nature. When it is aimed at someone you fear or dislike, you will praise the importance of guns. When the gun is aimed at you, you will call for help against those who use guns."

"While it is relatively easy to see that government is a bully, a thief, and a killer, the most baneful effect of government has always been psychological. Government convinced man that it was an absolute necessity for human survival. ‘No matter how bad a government may be, it is better than no government.’ No other church had a more convincing argument."

"In order to convince the world to worship government, those within its presumably divine channels of rule had to create an image of superiority. Early governments did so by invoking fear and terror. This is not surprising. Early deities were ruthless, vindictive, and cruel."

"I demonstrated that slavery is rationalized, under the name of government and politics, because of the belief that if we didn’t enslave others, the others would enslave us. Thus, we practice slavery on some in order that others should be free."

"The government is an agency of legalized force. It has exhibited skill and efficiency in only one area—that of collecting whatever it wants from the populace. There are three things government traditionally takes away from the people over whom it exercises coercion. It takes their money and we call it ‘taxation.’ It takes their property and we call it ‘eminent domain.’ Or, it takes them as people. We call this a ‘draft.’"

"If people are capable of committing evil deeds, then the people occupying the offices of government will be cut from the same cloth. They are evildoers, too. There is not a single shred of evidence that they will be otherwise."

"If men are capable of committing evil actions, granting them power over others makes evil actions certain. But there is a difference. When men in government commit and evil act, they are legally shielded from their consequences of the act. ** p. 487"

"I carry no brief in favor of the criminal. That is why I carry no brief in defense of those in government. Setting a thief [the government] to catch a thief doubles the amount of loot stolen."

"On the other hand, the single negative position of anarchism, opposition to the State, was too narrow for LeFevre. He felt that the positive virtues of individualism were greater than mere opposition to an institution."

"Women are the ones that bear the greatest burden. We are also the ones who nurture societies."

"Regardless of whom you pray to, during war our experiences as a community and as mothers are the same."

"If any changes were to be made in society it had to be by the mothers."

"We are all responsible. We are all complicit. White T-shirts catch the light. What matters is what we then do with that light. (The peace activists wore white t-shirts during their protests.)"

"We have a saying: “A single straw of a broom can be broken easily, but the straws together are not easily broken.” So here are three things African women can do to support their sisters and daughters:"

":1. Join the support network even if your own community is not plagued with conflict or violence. Most women only take action ::when their own communities are threatened. This must stop if we are to tackle the ills that are plaguing our African ::society. We must ignite the spirit of “Ubuntu”—“I am what I am because of who we all are.”"

":2. Develop a solid and consistent leadership base. The leadership of most African women’s initiatives functions very well ::during times of crisis, but tends to disintegrate after a huge success is scored. Movement leaders, even myself, made our ::own plans for self-advancement. It is time that the leadership of African women’s initiatives plans for succession."

":3. Reach out to the un-converted. My final point comes from my 12-year-old daughter. For her, the feminist message is not ::filtering very well to potential victims, perpetrators, and government leaders. She believes—and I agree—that we speak ::loudest at women’s conferences and other spaces already filled with the converted. But we must speak to everyone, ::everywhere, about the struggles of African"

"All across Africa, even in the midst of the deepest and darkest civil war, women are still proving that we can hold communities together."

"How to describe the excitement of that first meeting...? There were women from Sierra Leone, Guinea, Nigeria, Senegal, Burkina Faso, Togo – almost all the sixteen West African nations. In her quietly brilliant way, Thelma had handwritten an organizer's training manual with exercises that would draw women out, engage them, teach them about conflict and conflict resolution, and even help them understand why they should be involved in addressing these issues at all"

"We are tired of war. We are tired of running. We are tired of begging for bulgur wheat. We are tired of our children being raped. We are now taking this stand, to secure the future of our children. Because we believe, as custodians of society, tomorrow our children will ask us, "Mama, what was your role during the crisis"

"A war of fourteen years doesn't just go away. In the moments we were calm enough to look around, we had to confront the magnitude of what had happened in Liberia. Two hundred and fifty thousand people were dead, a quarter of them children. One in three were displaced, with 350,000 living in internally displaced persons camps and the rest anywhere they could find shelter. One million people, mostly women and children, were at risk of malnutrition, diarrhea, measles and cholera because of contamination in the wells. More than 75 percent of the country's physical infrastructure, our roads, hospitals and schools, had been destroyed"

"A whole generation of young men had no idea who they were without a gun in their hands. Several generations of women were widowed, had been raped, seen their daughters and mothers raped, and their children kill and be killed. Neighbors had turned against neighbors; young people had lost hope, and old people, everything they had painstakingly earned. To a person, we were traumatized."

"The Liberian women peace movement demonstrated to the world that grassroots movements are essential to sustaining peace; that women in leadership positions are effective brokers for peace; and the importance of culturally relevant social justice movements. Liberia's experience is a good example to the world that women—especially African women—can be drivers of peace"

"It could be Jesus, it could be Mohammed, it could be Buddha, but there is no way that you can effect change in people's lives if there is not someone that you can rely on as the "divine intervenor" or the "divine one" that you can call on every day.... God is faithful, whoever you know him to me.... Take a step of faith and God will see to the rest."

"At graduate school, I could feel my mind expand, my comprehension deepen. I realized I now could put a formal name, "strategic peacebuilding," to what I'd done instinctively in Liberia.... Many of the other students at EMU had lived through conflict, and there was relief in being among them.... In Harrisonburg, a small old city in the Shenandoah Valley, far from Liberia and its sorrows and people who expected something from me, I didn't have to be strong. Every now and then – for instance, when I saw a mother with her children – I would burst into tears. No one at EMU thought that was strange. I met an old man who'd lost his entire family in the Rwandan genocide."

""You are what you eat." Nothing else. Never. If you are nourished with cow's milk and later with herbs, you'll become someone whose whole life is good only for being exploited by others."

"Sickness is the first warning that we have made a wrong judgement. A healthy person is never unhappy.""

"He who thinks that macrobiotic living is merely a cure for physical ailments, however, can never rea be helped. It is not a new medicine to stop pain or suffering, but rather a teaching that goes to the source of pain and eradicates it."

"Some people think that macrobiotic philosophy is no more than the teaching of a diet - the eating of brown rice, carrots, and gomashio (sesame salt), others imagine that it is summed up in the statement, "Don't eat cake and sugar." How far from the truth!"

"Macrobiotic living is the process of changing ourselves so that we can eat anything we like without fear of becoming ill; it enables us to live a joyful life during which we can achieve anything we choose.""

"Chewing transforms even toxins into nutritive substances."

"Ohsawa liked to shock people in order to move them to action. Thus, his writing can be extreme at times."

"His writing on diet was written with the French in mind. Ohsawa had observed that no matter how limited he made his dietary suggestions, the French always cheated and ate a broader range of foods. Thus, he made a dietary suggestion of brown rice, gomashio (sesame salt), and a little bancha tea only. This diet became known as diet number seven and was to be used for short times as with a fast. When this diet was brought to the United States, however, Americans were able to follow it without cheating and for long and, at times, dangerous periods of time."

"Where else could this heavy slumber have befallen except here among the priests showered with riches and domains by the Emperor? Those men slept, benumbed by a heavy dream, (intoxicated by their newly won wealth) after a poverty to which they had held by faith. Formerly they preached about the poverty of Christ and his disciples and other faithful priests after them; now they reject poverty having accepted domains, imperial honors, and even precedence over imperial authority. (In their former estate) they accepted poverty as (a part of faith) commanded by Christ and His example. It shows that the priest must have been stunned in dream and have a blackening of his heart to be able to make this quick and easy change: after poverty, to plunge into such luxury and such an exalted position in the world. In the beginning he hid in caves, among rocks and in forests for Christ’s name, and behold, now the Emperor guides him around Rome, seating him on a white mare – or was it a white horse? No matter! It always was a ‘bird of ill omen’ – paying him homage ostentatiously before the whole world. That is the way it was recorded by those who wrote down what they saw for future generations: multitudes in Rome ran to behold that wonder shouting, “Papa, Papa! The Pope! What is it? What goes on? Look there, the Emperor himself saddled the horse and, seating the Priest, he leads him through town!”"

"It was then and there that the net became greatly torn, when the two great whales had entered it, that is, the Supreme Priest wielding royal power with honor superior to the Emperor, and the second whale being the Emperor who, with his rule and offices, smuggled pagan power and violence beneath the skin of faith. And when these two monstrous whales began to turn about in the net, they rent it to such an extent that very little of it has remained intact. From these two whales so destructive of Peter’s net there were spawned many scheming schools by which that net is also so greatly torn that nothing but tatters and false names remain. They were first of all the hordes of monks in all manner of costumes and diversified colors; these were followed by hordes of university students and hordes of pastors; after them came the unlearned hordes with multiform coats-of-arms, and with them those of the wicked burghers. The whole world and its wretchedness have entered Peter's net of faith with these evil hordes."

"He who obeys God needs no other authority."

"Our faith obliges us to bind wounds, not to make blood run."

"And he says about the Christian discipline that when the soldiers came to John to be baptized saying, “And we, what must we do?” John should he have given them another answer: “Throw your weapons away, give up war service, wound and kill no one.” According to these arguments, it would seem necessary for the Roman Church to fight, to shed human blood, and to gain peace by the sword… For this reason there is a need of soldiers who would go to war for the Holy Church and for Country."

"Wars and other kinds of murder have their beginning in the hatred of the enemy and in the unwillingness to be patient with evil. Their root is in intemperate self-love and in immoderate affection for temporal possessions. These conflicts are brought into this world because men do not trust the Son of God enough to abide by his commandments."

"The Church of Rome has allied herself with the state, and now they both drink together the blood of Christ, one from a chalice, and the other from the ground where it was spilled by the sword…"

"When the Jews were prisoners of the King of Babylon, they sent a message to the Jews of Jerusalem, saying, Pray for the life of Nebuchadnezzar, King of Babylon, and for the life of Belshazzar his son, that their days may be like the days of heaven upon the earth. And the Lord, will give us strength, … and we will live under the shadow of Nebuchadnezzar, King of Babylon, and under the shadow of Belshazzar his son, and we will serve them for a long time and find favor in their sight. This prayer was offered by prisoners – and they prayed for the king their jailer. He was their enemy, and yet they prayed for him…"

"Facts witness to the reality that [Christians] have abandoned God, that they have entered the world and become one with the world. Whatever the world considers praiseworthy – vanity, comfort, wealth, fancy notions, blasphemies – the Christians, too, praise with one accord, quite blatantly without shame and without conscience. We can find with difficulty one man in a thousand who does not conform himself to the world."

"A world contrary to God must be kept within bounds by the world’s sword. But true Christians love God and their neighbors as themselves; they commit no evil by the grace of God. It is not necessary to compel them to goodness since they know better what is good than the law-imposing authority. They have a knowledge of God within, which is a knowledge of His commandments and His love. Having His love within they do good to others and are just to all men in accordance with His law so that the authorities which rule the world have no occasion to find them guilty."

"All the wars and strifes between tribes, races, nations, from the beginning until now, have been the result of man's effort to govern himself and the world, rather than to submit to the government of God."

"God has always kept on earth a government of his own…In Eden the government was direct, individual and personal. God spoke directly to man and gave specific commands to be obeyed."

"Every one who honors and serves the human government and relies upon it, for good, more than he does upon the Divine government, worships and serves the creature more than he does the Creator."

"Human government, the embodied effort of man to rule the world without God, ruled over by "the prince of this world," the devil. Its mission is to execute wrath and vengeance here on earth. Human government bears the same relation to hell as the church bears to heaven."

"It is the duty of the Christian to submit to the human government in its office and work and to seek its destruction only by spreading the religion of Christ and so converting men from service to the earthly government to service to the heavenly one, and so, too, by removing the necessity for its existence and work. No violence, no sword, no bitterness or wrath can he use. The spread of the peaceful principles of the Savior, will draw men out of the kingdoms of earth into the kingdom of God."

"The path shown by Jesus is a difficult one that can only be trod by true martyrs. A "martyr," etymologically, is he who makes himself a witness to his faith. And it is the ultimate testimony to one’s faith to be ready to put it to practice even when one’s very life is threatened. But the life to be sacrificed, it should be noted, is not the enemy’s life, but the martyr’s own life — killing others is not a testimony of love, but of anger, fear, or hatred. For Tolstoy, therefore, a true martyr to Jesus’ message would neither punish nor resist (or at least not use violence to resist), but would strive to act from love, however hard, whatever the likelihood of being crucified. He would patiently learn to forgive and turn the other cheek, even at the risk of death. Such would be the only way to eventually win the hearts and minds of the other camp and open up the possibilities for reconciliation in the "war on terror.""

"Christian anarchism does share a lot with Christian pacifism, but it goes further, especially by carrying this pacifism forward as implying a critique of the violent state. Christian anarchism also shares a lot with liberation theology especially its insistence that Christianity does have very real political implications. But Christian anarchism is critical of liberation theology's emphasis on human agency, of its compromise with violence, and its lack of New Testament references compared to Christian anarchism. In short, while related to at least two important trends within Christian political thinking, Christian anarchism is more radical than both, and thus provides a unique contribution to Christian political thought. … It is a unique political theology, and a unique political theory"

"Regardless of nationality, all men are brothers. God is "our Father who art in heaven." The commandment "Thou shalt not kill" is unconditional and inexorable. … The lowly Nazarene taught us the doctrine of non-resistance, and so convinced was he of the soundness of that doctrine that he sealed his belief with death on the cross. … When human law conflicts with Divine law, my duty is clear. Conscience, my infallible guide, impels me to tell you that prison, death, or both, are infinitely preferable to joining any branch of the Army."

"Either Christ is a liar or war is never necessary, and very properly assuming that Christ told the truth, it follows that the State is without [in the words of Father Macksey] ‘judicial authority to determine when war is necessary,’ because it is never necessary."

"A "just war" – if there could be such a thing – would not require conscription. Volunteers would be plentiful."

"The church is a major bureaucracy, and major bureaucracies are disobedient to the gospel."

"The Biblical view of the law, the courts, and the state is profoundly radical. The Bible looks upon the state as a kind of rebellious artifice; it is spurious, a human creation in rebellion against God. In the Old Testament, when the first state is proposed in the person of Saul, the first King of Israel, God tells the prophet Samuel that this project spells rejection of God. The state and its legislature are in rebellion against, or rejection of, God. Its courts are a human fabrication, cannot promote justice and peace; they are founded in violence, and legalize violence. The state holds together through police power, against the citizenry. The state, conceived in violence, and backed by violence, will never achieve true peace."

"We Christians forget (if we ever learned) that attempts to redress real or imagined injustice by violent means are merely another exercise in denial — denial of God and her nonviolence towards us, denial of love of neighbor, denial of laws essential to our being."

"According to a University of South Carolina study, violence in America rose 42 percent during the Vietnam War. This is hardly surprising. Our leaders are lawless, so why not we? If the government threatens other countries with the bomb, why not threaten one another with handguns? If our leaders are raping the planet, why not our neighbors? Our leaders create a climate of fear and violence. Why do they appear shocked when Americans kill, rob, and maim one another?"

"If one does not preserve the learned in a state he will be injuring the state; if one is not zealous (to recommend) the virtuous upon seeing one, he will be neglecting the ruler. Enthusiasm is to be shown only to the virtuous, and plans for the country are only to be shared with the learned. Few are those, who, neglecting the virtuous and slighting the learned, could still maintain the existence of their countries."

"To accomplish anything whatsoever one must have standards. None have yet accomplished anything without them."

"All states in the world, large or small, are cities of Heaven, and all people, young or old, honourable or humble, are its subjects; for they all graze oxen and sheep, feed dogs and pigs, and prepare clean wine and cakes to sacrifice to Heaven. Does this not mean that Heaven claims all and accepts offerings from all? Since Heaven does claim all and accepts offerings from all, what then can make us say that it does not desire men to love and benefit one another? Hence those who love and benefit others Heaven will bless. Those who hate and harm others Heaven will curse, for it is said that he who murders the innocent will be visited by misfortune. How else can we explain the fact that men, murdering each other, will be cursed by Heaven? Thus we are certain that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another"

"The words of malicious slander should not be allowed to enter the ear. A defensive voice should not be allowed to come out of the mouth. The want to gravely injure people should not be allowed to exist in the heart. If this is accomplished, though there be people who cynically expose others, they would be without people who would align with them."

"The virtuous who are prosperous must be exalted, and the virtuous who are not prosperous must be exalted too."

"The wise man who has charge of governing the empire should know the cause of disorder before he can put it in order. Unless he knows its cause, he cannot regulate it."

"Suppose we try to locate the cause of disorder, we shall find it lies in the want of mutual love."

"If every one in the world will love universally; states not attacking one another; houses not disturbing one another; thieves and robbers becoming extinct; emperor and ministers, fathers and sons, all being affectionate and filial -- if all this comes to pass the world will be orderly. Therefore, how can the wise man who has charge of governing the empire fail to restrain hate and encourage love? So, when there is universal love in the world it will be orderly, and when there is mutual hate in the world it will be disorderly."

"The purpose of the magnanimous is to be found in procuring benefits for the world and eliminating its calamities. … Mutual attacks among states, mutual usurpation among houses, mutual injuries among individuals; the lack of grace and loyalty between ruler and ruled, the lack of affection and filial piety between father and son, the lack of harmony between elder and younger brothers — these are the major calamities in the world."

"When nobody in the world loves any other, naturally the strong will overpower the weak, the many will oppress the few, the wealthy will mock the poor, the honoured will disdain the humble, the cunning will deceive the simple. Therefore all the calamities, strifes, complaints, and hatred in the world have arisen out of want of mutual love. Therefore the benevolent disapproved of this want."

"When feudal lords love one another there will be no more war; when heads of houses love one another there will be no more mutual usurpation; when individuals love one another there will be no more mutual injury. When ruler and ruled love each other they will be gracious and loyal; when father and son love each other they will be affectionate and filial; when older and younger brothers love each other they will be harmonious. When all the people in the world love one another, then the strong will not overpower the weak, the many will not oppress the few, the wealthy will not mock the poor, the honoured will not disdain the humble, and the cunning will not deceive the simple. And it is all due to mutual love that calamities, strife, complaints, and hatred are prevented from arising. Therefore the benevolent exalt it."

"If the rulers sincerely desire the empire to be wealthy and dislike to have it poor, desire to have it orderly and dislike to have it chaotic, they should bring about universal love and mutual aid. This is the way of the sage-kings and the way to order for the world, and it should not be neglected."

"If we should classify one by one all those who hate others and injure others, should we find them to be universal in love or partial? Of course we should say they are partial. Now, since partiality against one another is the cause of the major calamities in the empire, then partiality is wrong."

"Whoever criticizes others must have something to replace them. Criticism without suggestion is like trying to stop flood with flood and put out fire with fire. It will surely be without worth."

"When we come to think about the several benefits in regard to their cause, how have they arisen? Have they arisen out of hate of others and injuring others? Of course we should say no. We should say they have arisen out of love of others and benefiting others. If we should classify one by one all those who love others and benefit others, should we find them to be partial or universal? Of course we should say they are universal. Now, since universal love is the cause of the major benefits in the world, therefore Mozi proclaims universal love is right. And, as has already been said, the interest of the magnanimous lies in procuring benefits for the world and eliminating its calamities. Now that we have found out the consequences of universal love to be the major benefits of the world and the consequences of partiality to be the major calamities in the world; this is the reason why Mozi said partiality is wrong and universality is right."

"When we try to develop and procure benefits for the world with universal love as our standard, then attentive ears and keen eyes will respond in service to one another, then limbs will be strengthened to work for one another, and those who know the Tao will untiringly instruct others. Thus the old and those who have neither wife nor children will have the support and supply to spend their old age with, and the young and weak and orphans will have the care and admonition to grow up in. When universal love is adopted as the standard, then such are the consequent benefits. It is incomprehensible, then, why people should object to universal love when they hear it."

"Now, as to universal love and mutual aid, they are beneficial and easy beyond a doubt. It seems to me that the only trouble is that there is no superior who encourages it. If there is a superior who encourages it, promoting it with rewards and commendations, threatening its reverse with punishments, I feel people will tend toward universal love and mutual aid like fire tending upward and water downwards — it will be unpreventable in the world."

"Universal love is really the way of the sage-kings. It is what gives peace to the rulers and sustenance to the people. The gentleman would do well to understand and practise universal love; then he would be gracious as a ruler, loyal as a minister, affectionate as a father, filial as a son, courteous as an elder brother, and respectful as a younger brother. So, if the gentleman desires to be a gracious ruler, a loyal minister, an affectionate father, a filial son, a courteous elder brother, and a respectful younger brother, universal love must be practised. It is the way of the sage-kings and the great blessing of the people."

"The murder of one person is called unrighteous and incurs one death penalty. Following this argument, the murder of ten persons will be ten times as unrighteous and there should be ten death penalties; the murder of a hundred persons will be a hundred times as unrighteous and there should be a hundred death penalties. All the gentlemen of the world know that they should condemn these things, calling them unrighteous. But when it comes to the great unrighteousness of attacking states, they do not know that they should condemn it. On the contrary, they applaud it, calling it righteous."

"The image (shadow) being inverted depends on there being an aperture at the cross-over and the image (shadow) being distant. The explanation lies in the aperture. The image (shadow): The light reaches the person shining like an arrow. The lowest [light] that reaches the person is the highest [in the image] and the highest [light] that reaches the person is the lowest [in the image]. The feet conceal the lowest light and therefore become the image (shadow) at the top. The head conceals the highest light and therefore becomes the image (shadow) at the bottom."

"What is the purpose of houses? It is to protect us from the wind and cold of winter, the heat and rain of summer, and to keep out robbers and thieves. Once these ends have been secured, that is all. Whatever does not contribute to these ends should be eliminated.[6]"

"The Mozi is quite explicit in its consequentialism. (..) One standard is of usefulness. In applying this standard, one assesses the viability of a belief or theory according to the beneficial or harmful consequences of acting on it. (...) we are told to care for others as we care for ourselves, to view others as we view ourselves, or to be for others as we are for ourselves."

"Motse, or Mo Ti, is the only indigenous religious teacher China has produced. ... Among all Chinese philosophers, he comes closest to the Christian teachings, for he alone taught universal love as the basis of society and of peace, [and] showed that Heaven loved the people equally... He enunciated the clearest teachings "against offensive wars," and even developed in great detail the technique of defensive warfare. He also developed a system of logical method... But what is more, Motse's teachings were a stern call to action... Mencius referred to him as one who "would wear his head and his heels off to benefit the world." He taught and practised altruism, frugality and the hard life... His influence grew so great that for two centuries after Confucius, the Motseanists became the rivals of Confucianists... Why [the Motsean School's] influence suddenly stopped completely remains a matter of speculation."

"Government and laws and police then fall into their places - the earth gives her own laws; Democracy just begins to open her eyes and peep! and the rabble of unfaithful bishops, priests, generals, landlords, capitalists, lawyers, kings, queens. patronisers and polite idlers goes scuttling down into general oblivion; faithfulness emerges, self-reliance, self-help, passionate comradeship."

"Granting, I say that competition has hitherto been the universal law, the last word, of nature, still if only one man should stand up and say, "It shall be so no more," if he should say, "It is not the last word of my nature, and my acts and life declare that it is not," then that so-called law would be at an end."

"To keep a man (slave or servant) for your own advantage merely, to keep an animal that you may eat it, is a lie. You cannot look that man or animal in the face."

"Every human being grows up inside a sheath of custom, which enfolds it as the swathing clothes enfold the infant."

"Eros is a great leveller. Perhaps the true Democracy rests, more firmly than anywhere else, on a sentiment which easily passes the bounds of class and caste, and unites in the closest affection the most estranged ranks of society. It is noticeable how often Uranians of good position and breeding are drawn to rougher types, as of manual workers, and frequently very permanent alliances grow up in this way, which although not publicly acknowledged have a decided influence on social institutions, customs and political tendencies"

"I can see only one ultimate way out of the morass in which we are engulfed. The present commercial system will have to go, and there will have to be a return to the much simpler systems of co-operation be-longing to a bygone age ... To that condition, or something very like it, I am convinced we shall have to return if society is to survive. I say this after a long and close observation of life in many phases. ... This is what the miners, I think, in a dim, subconscious way, have already perceived, for they retain in their minds much of the primitive mentality of pre-civilization days."

"Today these taboos and terrors still linger, many of them, in the form of conventions of morality, uneasy strivings of conscience, doubts and desperations of religion; but ultimately Man will emerge from all these things, FREE—familiar, that is, with them all, making use of all, allowing generously for the values of all, but hampered and bound by NONE. He will realize the inner meaning of the creeds and rituals of the ancient religions, and will hail with joy the fulfilment of their far prophecy down the ages—finding after all the long-expected Saviour of the world within his own breast, and Paradise in the disclosure there of the everlasting peace of the soul."

"The law is in a sense the consolidated public opinion of society."

"The money-grubber has been floating with the great current of society, while the poor man has been swimming against it."

"The poacher … is asserting a right (and an instinct) belonging to a past time—when for hunting purposes all land was held in common. … In those times private property was theft. Obviously the man who attempted to retain for himself land or goods, or who fenced off a portion of the common ground and—like the modern landlord—would allow no one to till it who did not pay him a tax—was a criminal of the deepest dye. Nevertheless the criminals pushed their way to the front, and have become the respectables of modern society."

"Law represents from age to age the code of the dominant or ruling class, slowly accumulated, no doubt, and slowly modified, but always added to and always administered by the ruling class. Today the code of the dominant class may perhaps best be denoted by the word Respectability—and if we ask why this code has to a great extent overwhelmed the codes of the other classes and got the law on its side (so far that in the main it characterises those classes who do not conform to it as the criminal classes), the answer can only be: Because it is the code of the classes who are in power. Respectability is the code of those who have the wealth and the command, and as these have also the fluent pens and tongues, it is the standard of modern literature and the press. It is not necessarily a better standard than others, but it is the one that happens to be in the ascendant; it is the code of the classes that chiefly represent modern society; it is the code of the Bourgeoisie. It is different from the Feudal code of the past, of the knightly classes, and of Chivalry; it is different from the Democratic code of the future—of brotherhood and of equality; it is the code of the Commercial age and its distinctive watchword is—property. The Respectability of today is the respectability of property. There is nothing so respectable as being well-off."

"Thus we see that though there are for instance in the England of to-day a variety of classes, and a variety of corresponding codes of public opinion and morality, one of these codes, namely that of the ruling class whose watchword is property, is strongly in the ascendant. And we may fairly suppose that in any nation from the time when it first becomes divided into well-marked classes this is or has been the case. In one age—the commercial age—the code of the commercial or money-loving class is dominant; in another—the military—the code of the warrior class is dominant; in another—the religious—the code of the priestly class; and so on."

"Probably the respect or stigma attaching to particular classes of actions arose from the fact that these classes of actions were—or were thought to be—beneficial or injurious to the society of the time; but it is also clear that this good or bad name once created clings to the action long after the action has ceased in the course of social progress to be beneficial in the one case, or injurious in the other; and indeed long after the thinkers of the race have discovered the discrepancy. And so in a short time arises a great confusion in the popular mind between what is really good or evil for the race and what is reputed to be so—the bolder spirits who try to separate the two having to atone for this confusion by their own martyrdom."

"Plato in his allegory of the soul—in the Phaedrus—though he apparently divides the passions which draw the human chariot into two classes, the heavenward and the earthward—figured by the white horse and the black horse respectively—does not recommend that the black horse should be destroyed or dismissed, but only that he (as well as the white horse) should be kept under due control by the charioteer. By which he seems to intend that there is a power in man which stands above and behind the passions, and under whose control alone the human being can safely move. In fact if the fiercer and so-called more earthly passions were removed, half the driving force would be gone from the chariot of the human soul. Hatred may be devilish at times—but after all the true value of it depends on what you hate, on the use to which the passion is put. Anger, though inhuman at one time is magnificent and divine at another. Obstinacy may be out of place in a drawing-room, but it is the latest virtue on a battlefield when an important position has to be held against the full brunt of the enemy. And Lust, though maniacal and monstrous in its aberrations, cannot in the last resort be separated from its divine companion, Love. To let the more amiable passions have entire sway notoriously does not do: to turn your cheek, too literally, to the smiter, is (pace Tolstoy) only to encourage smiting; and when society becomes so altruistic that everybody runs to fetch the coal-scuttle we feel sure that something has gone wrong. The white-washed heroes of our biographies with their many virtues and no faults do not please us. We have an impression that the man without faults is, to say the least, a vague, uninteresting being—a picture without light and shade—and the conventional semi-pious classification of character into good and bad qualities (as if the good might be kept and the bad thrown away) seems both inadequate and false."

"The commercial prostitution of love is the last outcome of our whole social system, and its most clear condemnation. It flaunts in our streets, it hides itself in the garment of respectability under the name of matrimony, it eats in actual physical disease and death right through our midst; it is fed by the oppression and the ignorance of women, by their poverty and denied means of livelihood, and by the hypocritical Puritanism which forbids them by millions not only to gratify but even to speak of their natural desires; and it is encouraged by the callousness of an age which has accustomed men to buy and sell for money every most precious thing — even the life-long labor of their brothers, therefore why not also the very bodies of their sisters?"

"There is no solution except the freedom of woman—which means of course also the freedom of the masses of the people, men and women, and the ceasing altogether of economic slavery. There is no solution which will not include the redemption of the terms “free woman” and “free love” to their true and rightful significance. Let every woman whose heart bleeds for the sufferings of her sex, hasten to declare herself and to constitute herself, as far as she possibly can, a free woman. Let her accept the term with all the odium that belongs to it; let her insist on her right to speak, dress, think, act, and above all to use her sex, as she deems best; let her face the scorn and ridicule; let her “lose her own life” if she likes; assured that only so can come deliverance, and that only when the free woman is honored will the prostitute cease to exist. And let every man who really would respect his counterpart, entreat her also to act so; let him never by word or deed tempt her to grant as a bargain what can only be precious as a gift; let him see her with pleasure stand a little aloof; let him help her to gain her feet; so at last, by what slight sacrifices on his part such a course may involve, will it dawn upon him that he has gained a real companion and helpmate on life’s journey."

"The whole evil of commercial prostitution arises out of the domination of Man in matters of sex. Better indeed were a Saturnalia of free men and women than the spectacle which as it is our great cities present at night. Here in sex, the women's instincts are, as a rule, so clean, so direct, so well-rooted in the needs of the race, that except for man's domination they would scarcely have suffered this perversion."

"Love when felt at all deeply has an element of transcendentalism in it, which makes it the most natural thing in the world for the two lovers — even though drawn together by a passing sex-attraction — to swear eternal troth to each other; but there is something quite diabolic and mephistophelean in the practice of the Law, which creeping up behind, as it were, at this critical moment, and overhearing the two thus pledging themselves, claps its book together with a triumphant bang, and exclaims: "There now you are married and done for, for the rest of your natural lives.""

"Real love is only possible in the freedom of society; and freedom is only possible when love is a reality. The subjection of sex-relations to legal conventions is an intolerable bondage, but of course it is a bondage inescapable as long as people are slaves to a merely physical desire. The two slaveries in fact form a sort of natural counterpoise, the one to the other. When love becomes sufficient of a reality to hold the sex-passion as its powerful yet willing servant, the absurdity of Law will be at an end."

"Edward Carpenter was the greatest spiritual inspiration of our lives. His Towards Democracy was our Bible...One admired and loved him at once."

"Edward Carpenter was born at Brighton one hundred years ago. Few people recall him to-day, and those who do probably dismiss him as a crank. But he was a remarkable fellow, lovable, charming, energetic, courageous, possibly great, and he was once an inspiration in the world of Labour. He deserves commemoration."

"His prose is good, and reveals his sensible and affectionate character. He may have worn sandals, refused to eat meat, supported women’s rights before they were fashionable, and disbelieved in vivisection, but he was far, far from being a fool, and the reader who opens him patronisingly will encounter something challenging and tough."

"My visit with Edward Carpenter lasted the greater part of an afternoon in his modest cottage at Guildford. [...] I attempted to tell him how much his books had meant to me-Towards Democracy, Angel Wings, Walt Whitman. He stopped me, gently putting his hand over mine. Instead I should rather tell him about Alexander Berkman, he said. He had read his Prison Memoirs, "a profound study of man's inhumanity and prison psychology, and of his own martyrdom, portrayed with extraordinary simplicity.""

"The day I joined this Israeli and Arabs youth movement, my life began to get complicated. Suddenly it was no longer black and white."

"The people in Israel are preoccupied, seeing how in other countries people live normal and peaceful lives. This reinforces the desire to end the conflict."

"You may say that I am too optimistic... You might be right. I have said that the peaceful activities are indeed a minority, but what should I tell you? The negative side you know already."

"The supreme task before the people of the United States today is the Americanizing and, above all, the Christianizing of the great cities of the country. ...It calls for consecrated leadership and prayer of the intensest sort."

"In former days the struggle for existence was chiefly a struggle against nature, today it is primarily a struggle against other human beings."

"One of the most significant results of the industrial struggle during the past fifty years has been the creation of a condition of a vast inequality of wealth and income. This inequality is so extreme that it now constitutes one of the chief sources of bitterness and strife in modern life. ...not that the poor have been getting poorer but that the number and sizes of great fortunes have increased enormously."

"Strife in industry is increasingly becoming a struggle between groups or classes."

"One of the most dangerous phases of self-interest in industry has been the part it has played in bringing about wars between nations."

"All of our boasted wealth, wonderful inventions and incalculable mechanical power will prove to be an unstable foundation if we continue to dwell together in strife—individual against individual, class against class, nation against nation."

"To the degree that a man possesses a vivid ideal of the good life, submerges himself in the sea of human misery and endeavors to alleviate suffering, kindles imagination in hours of silence and by visions of beauty, and follows the noblest personality into the presence of a loving, suffering Father—to the extent that he lives meaningfully, he will be convinced of sin and cry aloud for deliverance."

"By what name shall we call this animating principle of the universe, this source of all phenomana? Some call it Force or Energy or Mind, others call it God. Some call this idea a working hypothesis, others call it Faith."

"The supreme need of the world today is for a true conception and a deeper knowledge of God. The Hindu mother tosses her baby to the crocodiles, the devout pilgrim mutilates his body, the pious monk retires to the wilderness, the martial Moslem massacres the unbelieving, the consecrated missionary lays down his life for his enemy—all of these deeds are founded on varying conceptions of God."

"Jesus assumes the wisdom, power, love, and accessibility of God. Without attempting to prove these attributes, he simply acts as if their truth were beyond dispute."

"Perhaps the greatest delicacy on the table of many primitive men consisted of certain choice morsels from the roasted body of a slain enemy."

"So great has been man's progress that today all civilized nations have their great universities, with highly trained specialists, who devote a lifetime to the study of some minute detail of a particular department. His ideas have become so extended and complex that hundreds of thousands of words are necessary to give expression to his thoughts, and libraries with millions of volumes contain only a fraction of his written convictions. ...the knowledge of the average man on the street is incomparably higher than that of the eminent scholar of a few centuries ago."

"The earliest authority was the word of the strongest warrior, the head of the family or the tribe, the medicine man or the witch doctor."

"Ethically and morally, man has also made progress. From the earliest dawn of recorded history strong men made slaves of the weak. Primitive man regarded woman much as he did a slave or an animal, an instrument through which his comfort and pleasure might be increased. Contrast the former custom of exposing infants, the aged, and the helpless to the elements or to wild beasts, when their presence became a burden, with the present practice of erecting orphans' homes, homes for the aged, and asylums for the helpless."

"The belief that the gods delighted especially in the gift of human blood was responsible for the widespread custom of offering up captured enemies, and sometimes even friends and relatives, upon the alter. A vast chasm separates this conception from the present belief in God as an ethical person, holy and righteous beyond comparison, who has boundless affection for his children, who seeks in every way possible to help them, and who longs to enter into a deeper companionship with them."

"You cannot always tell what a man is by looking at him. What he appears to be and what he really is may be radically different. The appearance of a man today does not always reveal what he will be tomorrow."

"The most significant change in a man is not the change in his bodily strength or mental capacity. The most marvelous and far-reaching change which man ever undergoes is in his moral character and spiritual nature."

"Dwight L. Moody was changed from a shoe salesman into an evangelist whose influence has reached around the world. In all parts of the earth are men and women whose characters were transformed as a direct result of contact with the changed Moody."

"Thou art—what? Let the still small voice of God help you to fill it in. Must the answer be, thou art—impure, intemperate, dishonest, untruthful, irreverent, blasphemous, selfish, covetous, careless, unkind, lukewarm, lazy, ungrateful, unforgiving, filled with hypocrisy, defeated, a slave? Thou art—. Be honest. Fill it in."

"Thou shalt be—what? You cannot fill it in. You cannot tear asunder the cloud that separates you from tomorrow. You do not know what is in store for you. Thou shalt be—let him fill it in for you. Thou shalt be—pure, honest, true, reverent, unselfish, loving, loyal, victorious, filled with divine discontent with mere material and physical pleasures, eager to be of service to thy fellows, willing to deny thyself, take up the cross and follow me. ...Thou art—yes. ...You shall be—but only as you turn to Jesus Christ. ...And when you find him you will discover that he is the key to vaults of hidden treasures in your own life."

"The present generation believes that it knows more about Jesus Christ than any preceding generation knew. Yet we are equally confident that our grandchildren's children will understand Jesus far better than we do. There is something more in him than we have been able to fathom."

"No man has yet appreciated all that is involved in Jesus' teaching regarding God."

"Of all the founders of great religions, Jesus alone proclaimed one God, immanent and powerful, holy and righteous, a loving and seeking Father, concerned about the welfare of each of his children."

"Jesus teaches the kinship and equality of all children of God. No division of race or color, class or caste, rich or poor, male or female, is found in the teaching of Jesus."

"It is utterly impossible to measure the influence of Jesus upon the moral and spiritual progress of the world. The greater value put on human life, the more honored place of womanhood, the nobler attitude toward childhood, the abolition of many giant evils, are founded upon the spirit and teaching of Jesus. Our new world-ideal of democracy and human brotherhood is a direct outgrowth of his example and teaching. Much has been accomplished. Much more is still to be done."

"Jesus Christ is personally unknown to the vast masses of men on all continents. His influence is limited by the failure and indifference of his professed followers."

"There is something more in life... No man has reached the maximum capacity for self-preservation and growth, no man has attained the full measure of conscious spiritual existence, no man has entered into the deepest communion with God or is entirely devoted to his service."

"Many solutions are offered as to how to gain the something more in life. ...Wealth, strength, and keenness of intellect, taken separately of together, do not constitute the essence of real life. ...At its best, life consists of these things, plus something more. ...In Jesus Christ we see perfection in life. ...From an imperfect understanding of Jesus Christ, it would appear that real life depends upon the fulfilling of three conditions—the dwelling on friendly and affectionate terms with God, with ourselves, and with our fellowmen. ...If we fulfill to any degree these three conditions of being in friendly relations with God, ourselves, and our fellows, we shall discover something more of the meaning of life."

"Physical life is thrust upon us, we have no choice in the matter. Not so with the spiritual life. The possession of spiritual life involves a conscious choice on our part; we may or may not possess it, depending upon the choice we make."

"We must take the time to be alone with God, to enjoy his companionship, to listen to his voice."

"We must not expect too much from legislation, social service with the masses, or even preaching of the Gospel to large congregations. All of these have their advantages, but they also have their limitations. Nothing can adequately take the place of personal effort with individuals."

"We must not only seek to change the moral characters of individuals, we must make an intelligent and strenuous effort to change the present social system. Thought and energy must be devoted to the eradicating of all elements of our present system that are anti-social and unchristian..."

"The loyal follower of Jesus will stand in opposition to war as a means of settling differences between nations. He will be unalterably opposed to the ruthless competition and merciless rivalry of our present autocratic and capitalistic system. He will condemn vigorously the enslaving of the poor by the rich, the oppression of the weak by the strong. He will seek to replace the present Kingdom of Competition and Profits by the ideal Kingdom of Cooperation and Service."

"The tragedy of tragedies is that man continues to live in poverty when he might have riches, in weakness when he might have strength, in sorrow when he might have joy, in despair when he might have hope."

"Enemies are at work day and night in the material realm. Chief among these are ignorance, carelessness, and greed. Operating independently or together, they have wrought enormous destruction."

"The most tragic waste... is in the spiritual lives of men. Men who have the capacity for sonship and brotherhood are living as aliens and enemies, men who have the capacity for companionship are living as hermits, men who have the capacity for mighty victories are living as helpless slaves, men who have the capacity for service are living as parasites. Man is only a small fraction of what he might be."

"Anything that deprives a man of real life is an enemy to that man. If real life is relationship, the dwelling on friendly and affectionate terms with God and man, then anything that separates us from God, from our better selves, and from our fellows, is an enemy. Another name for this enemy is sin. It is sin that wrecks the characters of men and deprives them of their spiritual heritage. Sin is the most subtle, treacherous, and deadly of all foes. It is the destroyer of real life."

"It is significant that the Great Teacher does not draw up a code of laws or list or sins. Nowhere does Jesus say explicitly that human slavery is a sin, or that the employment of little children for fourteen hours a day in a factory is a sin. He deals in general principles concerning the great fundamentals of life. So clear is his teaching, however, that there can be no doubt as to what he thinks of human slavery or the oppression of little children. In the teaching of Jesus, life is relationship, dwelling on friendly and affectionate terms with God, with ourselves, and with our fellowmen. Anything which destroys this relationship is sin. By this standard any thought or act may safely be judged."

"The worshiping of other things, the showing of disrespect by thought, word, or deed, and the refusal to acknowledge our obligation to him—these things shut God out from our lives."

"In our own inner selves, we find operating the same trio—ignorance, indifference, and carelessness. We are ignorant of our own latent capacities, of the degree of our likeness to God, of the possibilities of our lives. We are indifferent to the higher values and are content to the lower level of physical appetites and pleasures. Even when we recognize to some extent our possibilities and when we seek after a fashion to realize them, we grow careless, become swamped by the temporary, and lose sight of the eternal. ...A lack of appreciation of the intrinsic worth and latent possibilities of every man we meet, indifference to his welfare, and carelessness as to his rights and privileges, prevent us from living on friendly terms with him."

"The very name of Jesus means, "He shall save his people from their sins." He came to seek and save the lost, those who are enslaved by sin."

"Struggles between nations and struggles between classes we shall surely have during the coming decades. All indications point to further wars between nations. The struggle between capital and labor is daily growing in intensity. ...It may be that we shall witness scenes surpassing in horror even those of the recent war."

"Ideals as to what should be the attitude of different nations and different classes toward each other, Christian people already have. Surely it is high time that we should also have definite ideas as to the weapons we are justified in using in seeking to bring about conditions that seem to us to be desirable."

"Shall we use the weapons of violence and bloodshed or is there a more effective weapon available?"

"Restless under this tyranny, the Jewish people were eagerly awaiting the coming of the Messiah, who should overthrow the conqueror and bring about freedom. ...It was into this atmosphere that Jesus came. His country was in disgraceful bondage to imperialistic and militaristic Rome. His countrymen were waiting with intense eagerness for the Messiah, who should lead them to victory and freedom and glory. ...Yes, Jesus faced the question of war. ...One of the great temptations of his life came at this point. ...He loathes and detests the odious oppression which is wearing out the life of his people."

"Jesus was face to face with a concrete situation similar in principle to that of Belgium in 1914. ...The issues at stake... were similar in principle, namely freedom versus bondage. ...Why not follow the warlike example of Joshua and David and Judas Maccabeus? Does not the end justify the means? These are questions that Jesus faced."

"The Bible is a progressive revelation of God, and war must be judged by the higher revelation of Jesus and the New Testament, rather than by the former conception of David and the Old Testament."

"The incident in the temple when Jesus used the scourge of small cords (John 2:13-17) is often cited as indicating Jesus sanction of war. The very most that can be said in this regard is that Jesus' sanctions the use of force. To say this is not proof that Jesus sanctions war War. ...If Jesus had used force in such a way as to give supremacy to military necessity, to destroy human life, to break down reverence for personality, to retaliate with evil for evil, to compel the surrender of his moral freedom, we might then well believe that he sanctions war. The use of force is one problem, the morality of war as a means to an end involves so many additional factors as to be quite a different problem. Each should be judged on its own merits."

"We find the verses, "I came not to send peace, but a sword" (Matt. 10:34), and "Let him sell his cloak and buy a sword" (Luke 22:36), which are used as proof that Jesus wanted his disciples to be prepared for war. ...in Matthew, we find that the very next verse reads: "For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. ...If one means that Jesus came to bring a literal sword then the next means that he came as a great home-wrecker, setting the members thereof one against the other. Such a literal interpretation prevents any clear understanding of the words of Jesus. Surely his words, "I came not to send peace but a sword," mean that he came to bring about a sharp division between those who do right and those who do wrong. In Kent's translation of the New Testament, these words read: "I did not come to bring peace, but a struggle. For I came to make a man disagree with his father, a daughter with her mother, and a daughter-in-law with her mother-in-law. It is to be doubted if a single reputable Biblical scholar can be found who will interpret these words to mean that Jesus had reference to a literal sword as a means of accomplishing a desired end. With reference to the passage in Luke, one has only to read the verses that follow to see that Jesus could not have meant these words as a sanction of war. It was the last evening of Jesus life... He himself was about to be reckoned with transgressors and surely his disciples would have to encounter bitter opposition. They must therefore be prepared must be armed must have swords. ...the disciples, promptly misunderstanding Jesus' reference to a sword, reminded him that they had two, and he replied, "It is enough" or according to Moffatt's translation, "Enough! Enough!"). But obviously, two swords were not enough to defend his life from his strong and determined foes; two swords were not enough for war. They were, however, enough and even one was enough, to convey his thought of being prepared for the time of stress that was approaching. Professor Hastings Rashdall, the eminent theologian and philosopher, says in this connection: "More probably the words were 'a piece of ironical foreboding,' which the disciples took literally. The 'it is enough' will then mean, 'Drop that idea: my words were not meant seriously.""

"The third reference is to Matthew 22:21 and to the 13th chapter of Romans. It is said that Jesus and St. Paul accepted the authority of the state, and since the state rests upon force and war, the Christian must likewise accept these. It is quite true that Jesus recognized the sphere of the state, in the statement, "Give Caesar what belongs to Caesar." He paid taxes and never renounced the authority of the state. But this is only a half-truth. He likewise said, "Give God what belongs to God," and "Seek ye first the kingdom of God." St. Paul also upholds the state, especially in the thirteenth chapter of Romans. Upon close inspection of the teaching of St. Paul, however, the most that can be said in this connection is that the authority of the state is to be recognized and obeyed in so far as it does not conflict with the higher law of God. ...The New Testament is filled with instances where the disciples refused to obey the government authorities, and many times they were imprisoned for disobedience. When commanded by the officials to cease their Christian activity, they replied, "We must obey God rather than man.""

"None of us believes that rulers are infallible or that their commands should constitute our highest standard of right and wrong. Quite apart from the belief of the ruler, the method of war is either Christian or un-Christian, and his command does not determine whether our participation in it is moral or immoral. Therefore, the Christian citizen must come to his decision on a basis of the spirit and teaching of Jesus, quite independently of the command of the ruler. To say that Jesus and St. Paul recognize the function of the state is not to say that they command the Christian to participate in war when ordered to do so by the ruler of the nation; any more than their recognition of the state meant that they sanctioned human slavery, polygamy, extortion and the other evil practices which were approved by the [Roman] state."

"For a disciple of Jesus, in each case the decision hinges upon the answer to the question, Is it Christian? Is it a thing that Jesus could do without sin? Is it in harmony with his teaching and desires? Can it be followed without violating his way of life? Is it such that he can use it, sanction it and bless it? If the devout monk had decided the question solely upon these grounds, he should not have used torture to conquer the heretic, the judge should not have used the stake to silence witches, the politician should not adopt the evil practices of his opponent, and if the Christian citizen uses this same test, he should not, in my opinion, use the sword in resisting the military despot."

"A Christian is never justified in following a course of action that is utterly opposed to the principles of the Kingdom, not even to serve the temporal well being of family or nation."

"Jesus had little to say about political freedom, he had much to say about moral and spiritual freedom. When confronted with the question of human freedom, he saw that unless men's hearts were changed, freedom from Rome would simply mean an exchange of masters. To destroy the oppressors of a nation is not Jesus' way of bringing freedom to its citizens. Real freedom is not a racial, national or international problem; it is personal."

"Not even when the political freedom of a nation is at stake should the Christian militant make use of an unchristian weapon. The following of Jesus Christ is infinitely more important than the maintenance of political liberty at the expense of his principles."

"The Christian in Belgium or in England in 1914 should not have gone to war, in my opinion, since war is violently unchristian. He should have been Christian, that is, he should have lived in the spirit of Jesus Christ, returning good for evil, love for hatred, mercy for cruelty, kindness for atrocity. Even if his country had been conquered by Germany, he would have confronted the same situation which Jesus faced, and like Jesus he should have sought to get rid of the oppressor by other means than the sword."

"In the first century and in the twentieth, the individual Christian must determine his own course of action in the light of the spirit and teaching of Jesus. He gave Peter, James and John no definite program or mechanism by which they could overcome slavery, idolatry, licentiousness, and militarism, and he gives the Christian of today no scheme of overcoming militarism and oppression. It is by lives lived in the spirit of human brotherhood and worship toward God that he seeks to overcome slavery and idolatry, and it is by lives of aggressive good-will and love at all times and under all circumstances that he seeks to overcome militarism and oppression."

"Mightier than divisions of infantry and cavalry, more powerful than dynamite and ammonal, more irresistible than poison gas and boiling oil, is the spirit of the cross. It is the one thing in the world that cannot be frightened, discouraged or conquered. It is the one sure way of overcoming personal, industrial, and political oppression. Truly it is the greatest thing in the world."

"As was the case with him [Jesus], the Christian militant should lose sight of temporary suffering and persecution in seeking to advance the ultimate well-being of mankind. He should recognize that it was this long distance view of time that compelled Jesus to refuse the sword and to make no military effort to bring about the immediate political freedom of his people, and that it was this same vision that caused him to choose the way of the cross and to go down in defeat, as the world measures success. And if the Christian militant is to be true to the Master, he must also choose the way of the cross and must follow Jesus even though the path lead to seeming defeat."

"The Christian militant is challenged to follow his convictions and to refuse all compromise with means and weapons that are unchristian. If he believes firmly that war is always an unchristian way of seeking to achieve a righteous end, he should be loyal to that conviction in the face of any pressure or danger, and be no less courageous than the soldier in battle. He should be loyal to his conviction even in the face of aroused public opinion and popular clamor. He should refuse to be swayed by frenzied passion or surface patriotism, but should remember that the truest patriotism is shown only by loyalty to one's highest moral convictions."

"To increase the number of men and women in all lands who will refuse absolutely to sanction the use of any unchristian weapon, who will follow without compromise the teaching and example of Jesus Christ, and who will seek diligently by every possible means to spread abroad in the lives of individuals and of nations the spirit of Jesus, this is the only sure way to abolish war."

"Courageous and sacrificial men may use wrong methods or pursue unworthy ends."

"Countless numbers of people have justified war on grounds of the end in view and the spirit of the combatants."

"The use of force is non-moral, that is to say, it is good or bad depending on the motive behind its use and the effects of it application. To reason by analogy from the justification of the use of force to a justification of war is to endanger sound decisions and may lead to disastrous consequences."

"The police function as neutral third parties for the purpose of restraining criminals and bringing them before a judicial body for trial and judgement. In war, force is used by the belligerents themselves, no effort being made to bring evildoers before a judicial body, each army acting as judge, jury and executioner."

"The police take action against the criminal himself; not against his family and friends. War does not deal merely with the guilty men but destroys multitudes of innocent people; indeed, it does far more damage to the innocent than to the guilty."

"It is possible to deal with criminal rulers or officials by strengthening the liberal forces within that country."

"The police actually do serve as a constructive and redemptive force in society, in spite of many miscarriages, in spite of many miscarriages of justice and occasional misuse of power. Modern war... in actual operation is not constructive but so enormously destructive as to menace the existence of our civilization. It neither protects the innocent nor redeems the guilty."

"It seems... wholly out of the question to assemble a genuinely international police at this time. Before that can be accomplished it will be necessary to reduce to a minimum or disband altogether the various national armies and navies, and to create an effective world government with power over matters that are international in character which transcends the power of single nations. In the meantime, any armed force that went by the name "international police" would not be impartial but would be dominated by one or two large military powers."

"This race of armaments made Europe an armed camp and laid the foundations for the most colossal slaughter in human history."

"Once war consisted of individual combats between armed men. Later it was waged between lines of men in opposing trenches. Now it is organized slaughter of whole populations."

"During wartime, no belligerent nation will admit any limitation of its supreme sovereignty. Each nation is a law unto itself Treaties and international laws are sometimes observed in war, if their observance does not stand in the way of winning. But tragic experience indicates that the most sacred obligations are utterly disregarded when their observance means losing the war."

"Hatred is an essential part of war. During the conflict it is regarded as treason to "love your enemies, bless them that curse you, do good to them that hate you." In war, the enemy are regarded as targets, not as sons of God."

"Distinguish between the outlawry of war and the abolition of war. The former is only a step in the direction of the latter. An international treaty declaring war to be a public crime will no more abolish international violence than laws against murder have abolished all killing of one individual by another. There is general agreement, however, that the negotiation of an international treaty outlawing war would constitute an enormous stride toward peace."

"Supporters of the American plan of outlawry and advocates of the League are alike agreed... that new international law should be enacted and that a constantly recurring series of international conferences will be required if codification is to be kept up to date."

"Prominent American jurists have long advocated the granting of compulsory jurisdiction over justiciable questions to an international court."

"If an international treaty outlawing war is negotiated, there is every reason to believe that the United States would join the League of Nations without further delay."

"The ideals and aspirations of the American people with regard to world peace can never be fully realized until the United States is a full-fledged member of the League."

"Then came the political campaign of 1920 with its bitter personal feuds, as a result of which the real underlying issues were obscured by passion, misrepresentation and downright falsehood."

"We would enter the League not because we believe in a perfect instrument—on the contrary, its weakness and grave imperfections are fully recognized—but because the place for a powerful nation like the United States is on the inside, where it may aid in determining the character of its activities and the scope of its jurisdiction, rather than on the outside, indulging in harshest criticism."

"The foreign policy of the United States in the decades ahead may prove to be the deciding factor in determining whether or not militant nationalism, aggressive imperialism and international anarchy, are to lead to further wars, or whether an era of international peace shall be ushered in by outlawing war and by creating effective social machinery through which a new and higher conception of nationalism may find expression."

"For a powerful nation like the United States to continue its insistence upon absolute sovereignty and to refuse to cooperate in creating effective international agencies of justice, is to obstruct the pathway that leads away from international chaos and destruction."

"If we insist upon being a law unto ourselves, we make it easier for other nations to do likewise."

"Surely, with so much at stake for the entire human race, the only place for the United States is in the vanguard of the movement to substitute international law for international violence, international agencies of justice for international anarchy."

"Plato and Aristotle were both convinced that democratic government could not function successfully in an area larger than a city-state."

"Predictions of failure have been made every time an extension of governmental jurisdiction has been suggested."

"In the early days of our Federal Government, skeptics concerning its usefulness were found in high places."

"If various races and nationalities can live together peaceably in the United States, why is it not within the bounds of possibility that they can learn to live this way throughout the earth?"

"In spite of vast numbers of people and the different races involved and the great distances separating the various parts, the British Commonwealth is functioning sufficiently well to offer hope for effective international agencies."

"The physical basis for international cooperation is being more firmly established each decade. Space is being bridged and time eliminated by modern inventions."

"No more thrilling challenge confronts the people of this generation than that inherent in the crusade to abolish war and to create adequate international organization."

"...Christianity, It has accumulated so many alien and hostile elements as to make it a different religion from the simple faith of its founder."

"The religion of Jesus can best be described in terms of the home: God Is Father, men are brothers, all life is a domestic affair."

"As long as ministers and laymen labor under the delusion that contemporary Christianity is the same religion that Jesus practiced they will remain immunized against his way of life and will lack the vision."

"During the lifetime of Jesus the question of freedom was the outstanding problem before the Jewish people. Political independence, economic relief, religious integrity, all awaited the Deliverer..."

"The were communists and ascetics."

"The were the Jewish aristocracy, the official and wealthy class... railing at the wild radicals who threatened their privileges and security."

"The religion of Jesus begins and ends in the home. All life is a domestic affair. The universal family embraces every race and tongue. Man's primary purpose is to establish the Family of God... The way to create God's home is to live every day as a good member of the family. Only those ends are worthy which are consonant with the family spirit and only those methods are justifiable which are appropriate in the home."

"Live to-day as if the ideal society has already come to pass. The Kingdom of God is within you. It is all about you."

"God is Father and perfectly exemplifies the spirit of the home. ...He makes the sun shine on the evil and the good and the rain to fall upon the just and the unjust. He is forgiving and always goes out to meet the prodigal."

"The religion and the ethics of Jesus are utterly inseparable."

"The God of Jesus differs fundamentally from the Jehovah presented in many sections of the Old Testament, where is frequently pictured as authorizing pillage and slaughter and... as... an active participant in war..."

"It is utterly unthinkable that Jesus would himself condemn a wrongdoer to everlasting torture. ...Like any other Oriental teacher he spoke in parables and figurative language. Allowance must also be made for misinterpretations by the persons who recorded their impressions of his words. Jesus frequently pointed out the inevitable consequences of human conduct. It would be easy for his hearers to assume that he was uttering threats of punishment..."

"Can the use of physical force ever be reconciled with the family spirit? ...On one occasion he appears to have resorted to force himself... It sheds no light upon the question as to whether the taking of life, capital punishment, or war are ever justifiable. The criterion by which Jesus judges every method is this; Can it be used appropriately in the home?"

"It seems incredible that a man with such a message and such nobility of character should have been killed as an enemy of society. But is it surprising? ...In a memorable passage Jesus refers to the fact that it is customary for one generation to stone the prophets and for another to erect monuments in their honor."

"Those persons who were responsible for his tragic death had only the faintest understanding of what he was seeking to accomplish. Even his own disciples so completely misinterpreted his teaching that at the very end they argued among themselves as to who should have the chief places. ...they still visualized twelve thrones of solid gold and quarreled among themselves over the seats of honor on the right and left of the king. How much less able to fathom the meaning of his words and deeds were the ecclesiastical leaders."

"Jesus was a radical on race questions. He treated men of every color and tongue as sons of a common Father and therefore brothers beloved. In His sight all men are of inherent and inestimable value. ...Jesus also disregarded the rigid class lines of his day."

"Another serious charge against Jesus was that of treason to his country. His admonition to refrain from hatred and retaliation and instead to love the Romans seemed to the patriots of the day nothing less than disloyalty and treachery to his native land... There is little doubt as to what would have happened to an American citizen early in 1918 if he had arisen in a Liberty Loan mass meeting and pleaded for the immediate cessation of hostilities and protested against the hatred being manifested toward the Germans."

"Society always issues an ultimatum to the innovator; conform to this world or expect the reward of a heretic or a traitor. Every generation metes out substantially the same punishment to those who fall far below and those who rise high above its standards. Thieves and prophets of a new day rot in the same foul dungeon; murderers and the Savior of mankind agonize on adjacent crosses."

"At every stage Jesus was confronted with the necessity of choosing. More and more clearly he saw the vast gulf between his ideal and the practices of those about him. In moments of exaltation he caught a vision of life as it ought to be and might be. ...From each succeeding experience of communion with God the conviction became more intense that love alone can bring reconciliation between man and man, and between man and God."

"Asceticism may offer a way of escape from the temptations that come from association with one's fellows and bring a sense of release and contentment. But the universal family can never be built by hermits. Contact may lead to contamination, but it is essential to redemption. Love never flees from the object of its affection. Where pain is most severe and sorrow most bitter, there love is most solicitous and untiring."

"The more popular a religion becomes, the less likely its adherents are to practise its highest precepts."

"Wherever in a home there is immaturity, lack of self-control, and anti-social stimuli, coercion may be necessary in order to safeguard the other members of the family, and to prevent remorse for irreparable wrongdoing. To say that restraint administered in love and with the welfare of all concerned vividly in mind is immoral, is to reduce society to anarchy and chaos."

"The victims of greed and exploitation will never get justice solely by relying upon the vision and generosity of those who hold power and seek their own gain. Power is blinding and corrupting and causes the slave-owner to imagine that it is his duty to perpetuate slavery. The victims of imperialism, in a world where national egotism and greed are rampant, must resort to coercive action if they are to secure freedom and justice."

"Unless effective non-violent means of coercion can be devised and utilized, the victims of injustice will, in blindness and desperation, take up weapons of violence. In our kind of world, to rely upon anarchy and inaction, is to turn the reigns over to violence."

"Followers of Jesus in our day will, by their compassionate concern for the victims of greed and blindness, be stimulated to search more diligently for means of increased persuasiveness of wrongdoers, on the one hand, and for ethical means of restraint, on the other. They will be prepared also to rely exclusively upon means which are consistent with the worthy ends sought, and to take consequences of following Jesus' way of life."

"Shall we resort to violence, on the ground that the end justifies the mean? The answer of Jesus seems conclusive. There is no place in the home for violence—as distinguished from less extreme forms of coercion—and the killing of beloved kinsmen."

"Our difficulty comes, of course, in deciding where ethical coercion ends and unethical violence begins. The only person who is able to escape from this dilemma is the complete anarchist who repudiates every form of restraint and compassion—and such a man has no solution to offer for the imminently menacing problems of the hour. All other persons are obliged to draw the line somewhere, and orderly progress depends upon intellectual keenness and ethical sensitiveness with which the situation is confronted."

"None of the three ways of dealing with social injustice can entirely prevent or remove human suffering. Resistance by violence tends to increase and intensify suffering; inaction or failure to exert effective restraint perpetuates the misery of the victims of crime or exploitation; non-violent coercion likewise often results in suffering. The policy of wisdom is to use that method which involves a minimum of suffering, and which offers a maximum of redemption."

"Imperialist powers are blinded by tradition, prestige and self-interest, and vainly imagine that it is for the good of humanity that they should perpetuate their rule and continue to bear "the white man's burden." Their assumption of superiority and the contemptuous way in which they often treat the "natives" is humiliating and degrading."

"Jesus can aid us at three points: by helping us to avoid hatred, to repudiate violence, and to increase our willingness to accept whatever suffering comes from this combination of refusing to submit to evil and of refraining from hatred and violence."

"If we acquiesce in the presence of injustice and misery, we not only fail to remove exploitation and poverty, but we abdicate in favor of those who seek deliverance by violence. On the other hand, if we offer effective non-violent resistance, we may bring suffering upon both evildoers and victims. If we are able to keep ourselves free from bitterness and vindictiveness, our procedure in every situation will be determined by our judgement as to which type of persuasiveness and which method of non-violent restraint are under the circumstances most ethical and most effective. We will than go forward, even if the journey leads to the cross. Without suffering, there can be no redemption."

"If we are to oppose evildoers, especially if we are to make use of non-violent methods of restraining wrongdoers, we must not only refrain from animosity, but we must reveal our devotion to mankind by exhibiting a willingness to endure suffering, rather than submit to the exploitation of our fellows or to retaliate with weapons of violence."

"The menace inherent in any form of coercion is greatly reduced if those who act in behalf of victims of oppression voluntarily submit to suffering. Mahatma Gandhi... furnishes the most illuminating contemporary example..."

"We gain illumination as to the immensity of Jesus' contribution in setting before us a vision of the new society, and indicating ways and means of bringing it to pass."

"By his own experience of God and his estimate of man, by his emphasis upon and practice of brotherhood, by his repudiation of hatred and violence, while attacking with audacity deeply entrenched inequities, and by his vicarious suffering on the cross, Jesus awakens, challenges and inspires us to take up the cross and follow in his sacrificially redemptive steps. Thus we are saved and thus society must be redeemed."

"When we are told that the record is scanty and unreliable, we can reply, with the support of the highest scholarship, that we know enough to be sure of his basic ideas and experiences, and that his personality looms up more brilliantly than the Morning Star."

"When we are reminded of his apocalyptic concepts and are told that an interim ethic possesses little validity for distant centuries, we are able to make rejoinder that his experience of God, his valuation of man, his call to love, forgiveness, and sacrifice are universal and eternal."

"When we are reminded that modern men find it difficult to believe in the divinity of Jesus, we urge a search for realities that are far greater than words. If Jesus gives us our clearest vision of the nature of God; if he reveals the godlike qualities in man; if he secures penitence, restitution, joyous allegiance, and heroic sacrifice; if he leads to deliverance for individuals and groups—he becomes a symbol for all that is noblest in the universe, whatever may be the title by which he is characterized."

"If men of our age will saturate themselves daily in the mind of Christ, will vividly recall the nobility of his manner of life, and will spend time in conscious communion with the God he so luminously reveals, life will take on richer meanings, and the task of building the new society will become more joyous and challenging."

"The bareness and cruelty and misery of this generation now cry aloud for God-saturated and Jesus-challenged deliverers."

"Even if the days of 1928 and early 1929 could be brought back again, the economic situation would be utterly indefensible on moral grounds. The greedy scramble for private gain and special privilege, the gambling spirit and the ruthless determination to gain wealth by means fair and foul, the callous indifference to how the other half lived or at most the throwing of a few crumbs of philanthropy, the bitter exploitation of the weak and the brutal suppression of the workers as they attempted to organize in defense of their minimum rights, the cruel assumption that there must always be a wide gulf between the rich and the poor, the willingness to send unnumbered victims to their doom on the battlefield in defense of vested interests—all these and countless other evils are inherent in the economic order which held sway in 1929. God forbid that we should have any desire to return to that living hell!"

"Religious people must be brought to a vivid realization of their awful guilt in sanctioning and supporting an economic system that is the direct antithesis of their religious ideals."

"Men must be reminded that as civilization becomes more industrial and urban, relationships become more impersonal, and that much of our sinning is done as members of groups."

"When the Lord's Prayer is prayed with insight it becomes a petition for the abolition of capitalism and the supplanting of the existing economic order with a society which is consistent with the religion of Jesus."

"If the moral approval of religious people were withdrawn from the system of individualism, it could be quickly transformed. Just as the churches belatedly called slavery a sin, and later religious institutions pronounced war to be the world's colossal sin, religious institutions should now declare that sanctioning and supporting the profit system is sin."

"The troubles are much more deep-rooted because of the inherent difficulties confronting a man who seeks to conduct his business on an ideal basis within an unjust social order."

"Is compulsion necessarily a violation of the law of love? To offer an affirmative answer is to deny the validity of all existing governments. This is the position of Tolstoy and other absolute non-resistants. Few readers of these words, however, will agree that anarchy alone is consistent with love."

"Was Tolstoy justified in interpreting the Sermon on the Mount in anarchistic terms? The answer cannot be found in isolated texts or combinations thereof, but rather in consideration of the basic elements which together constitute the religion of Jesus. ...The Golden Rule of conduct was phrased in terms of mutuality: "do unto others as you would have them do unto you." The true criterion of every thought and deed must, therefore, be found in its effects upon human personality, human relations, and communion between man and God."

"There is no inherent irreconcilability between love and coercion, but rather the reverse; under some circumstances love ceases to be love if it fails to use moral means of restraint."

"Non-resistance in the sense of rejecting all forms of coercion is not always a legitimate expression of love toward man and love toward God. ...the refusal under some circumstances to exercise forcible restraint is a betrayal of love and therefore a betrayal of higher religion."

"There may be occasions when "to do unto others as you would have them do unto you" requires coercion."

"If reverence for personality, the principle of mutuality, active goodwill, and love toward God and man constitute the essence of high religion, then in many situations, in an imperfect world, compulsion becomes a religious obligation."

"Forcible coercion is not necessarily a violation of the law of love, but I find it impossible to reconcile the intentional slaughter of any human being with the religious principle of reverence for personality, that is, respect for the personality of the dead man. Nor does active goodwill or the principle of mutuality justify the willful taking of a human life."

"Every person is a child of God and a brother of man. Therefore personality is the supreme value, and should be regarded as an end and not merely as a means to an end."

"If certain types and degrees of compulsion represent true expressions of brotherly affection, coercion may ennoble personality. If the killing of a brother is an act which in its very essence is alien to and destructive of the family bond, then it is ethically unjustifiable."

"Before a just society can be established the property system and the penal code of such a social order must be radically transformed."

"If the principle is accepted that killing in defense of property and life is valid and mandatory, armed preparedness for war follows automatically."

"That the navy is maintained at its present level for the purpose of protecting our sea-borne traffic and safeguarding our property in foreign lands, far more than for the purpose of keeping our shores from being invaded and our fellow citizens from being murdered, is an argument that runs like a crimson thread through the literature of armed preparedness."

"The case against defensive killing is cumulative and overwhelming."

"Exceptions to the rule do not invalidate the general principle that restraint by capital punishment and warfare is grossly ineffective and highly perilous."

"When Indian nationalists in their non-violent resistance to Britain rule permit themselves to be beaten prostrate to the ground without retaliatory acts on their part, they are exhibiting coercion and suffering in a form that is not provocative but redemptive."

"Repudiation of the principle of defensive killing and the reliance upon ethical means of resistance are imperative if the vicious circle of taking life in order to save life is to be broken."

"The economic and political power—and therefore police and military force—at the disposal of the owning class is almost illimitable, and is wielded with a ruthless determination to maintain privilege, prestige, and power."

"Modern warfare is ghastly beyond exaggeration and civil war among industrial populations is the most diabolical form of conflict."

"Non-conformity has always been dangerous, and men were subjected to all manner of persecution"

"Prevailing customs and existing institutions are threatened by pioneers and prophets as well as by robbers and murderers, with the result that saints and sinners have often been thrust into adjoining cells. The crucifixion of Jesus between two thieves is the supreme illustration of a historic truth that nobility and depravity have often received the same punishment."

"Mussolini and Hitler and Stalin all take it for granted that the faithful will if necessary lay down life itself in the holy cause."

"Pacific revolution in America will not be wrought by men who are afraid of losing influence, position, and income. Building a new world is the most perilous form of pioneering, and the most glorious victories of religion have ever been won in hours of fiercest danger. And so it will be in our day."

"In three ways unemployment would be reduced. First... by greater equalization of purchasing power and consequent stimulus in the form of effective demand. Second, by utilizing the national credit and socialized industries for the creation of new industries and the extension of existing ones. ...Social ownership and operation of the basic industries, and especially socialized banking and credit, would greatly facilitate the task of shifting the masses of unemployed into productive channels. Third, if necessary, by shortening working hours and dividing the available work among all the people."

"Taxation must be used as an instrument of social policy, but if carried too far under the profit system, it may be an instrument of destruction rather than construction."

"The prevailing anarchy in production could quickly be replaced by scientific utilization of national equipment if the basic industries were transferred from private to public ownership and if all other industries were subjected to drastic public regulation. And this procedure offers the only possible escape from the industrial chaos of the competitive struggle, on the one hand, and from the calamitous exploitation of the people by semi-monopolistic private industry, on the other."

"If adequate incentives could be assured, public ownership and scientific operation of banking,sources of electric energy, basic natural resources, chief means of transportation and communication, and steel, would increase productivity enormously by national planning and correlating."

"Socialized industries should be governed by boards of directors composed of representatives of engineers, workers, and consumers."

"If adequate motivations could be assured, a far higher degree of efficiency could be maintained in socialized industries than in industries operated for private gain."

"The truth of the matter is that, even under individualism, only a small fraction of the population is impelled chiefly by the profit motive, and that vast multitudes of men and women are motivated by other incentives than by the desire for profit. ...nevertheless, they are strategic individuals whose activities are essential to efficiency in industry."

"The actual participants in industry under individualism are prompted to action by the following combination of incentives: desire for an income, desire for a higher income, desire for security, satisfaction received from shouldering responsibility or from wielding power, the joy of participation in creative activity, and the desire for applause and prestige. ...And all these motivations may be conserved and strengthened under socialism."

"While it must be admitted that the class of rich absentee owners or investors would doubtless be far less interested in industry if the profit motive were eliminated or subordinated, they represent the group that makes the smallest actual contribution to efficiency in industry."

"Why should men and women work efficiently under socialization? First, because they receive... a minimum income as high as the prevailing level of productivity permits. Second, because faithfulness, efficiency and special ability are rewarded with higher income. ...Third, because security is provided through a minimum or differential income or through social insurance. Fourth, because higher capabilities and deeper loyalties to the social good are rewarded with wider opportunities to administer responsibility and to wield power. ...Fifth, because increased economic security affords added opportunities for creative expression along numerous lines. Sixth, because social approval and applause are bestowed upon those members of the community who are carrying the heaviest burdens for the social welfare. Seventh, because social disapproval and social penalties are imposed upon members of the community who are chronically unwilling to carry a fair share of the cooperate load. Eighth, because a sense of duty and patriotic duty increases zest for socially useful activities. Ninth, because among truly religious people passionate concern for the common good transcends less worthy incentives, and diminishes the significance of other motivations."

"That graft and corruption are found in governmental enterprises is a fact, but that they are more prevalent there than in business cannot be demonstrated."

"A social order in which the maximum legal income is not more than tenfold the minimum... and in which competition for private profit has been eliminated, and in which social motivations are more dominant, is certain to be a more harmonious community than can ever be created by economic individualism."

"Cooperation and mutuality produce goodwill and harmony, whereas competition for special privilege divides men into warring camps."

"The wastage from economic conflict is so titanic under individualism that even if gross productivity should be reduced somewhat under socialization of the basic industries, the mass of people would nevertheless be better off because of the diminished conflict and resultant devastation."

"Imperialist war arises not merely because of bitter economic competition among industrialists and financiers of various nations, but because of the dominance of government by powerful vested interests who use the armed forces of the nation to increase their private gains in other lands. To the degree that the power of these groups is broken by socialization and equalization of economic privilege, the likelihood of war is thereby reduced."

"If individuals exercise the freedom to seek their own gain through competitive struggle and to acquire unlimited wealth and property, the result for most of the population will be bondage to destitution and insecurity."

"If a considerable proportion of the present generation is to achieve individuality it must travel the road of collectivism."

"The collectivism of fascism subordinates the individual to the totalitarian state and subjects him to ruthless dictatorship."

"If rugged individualists would throw away the right to fight for special privilege and would cooperate in a collective endeavor to secure plenty for everybody, they would have time, energy, and desire to explore higher pathways of living."

"The competitive struggle forces men and women to spend an excessive amount of time in the kitchen of life and thereby denies them maximum opportunity of appropriating the values of library, conservatory, chapel and living room."

"God is Father of all mankind and is seeking to create a community in which His children will dwell together harmoniously and cooperatively as beloved kinsmen. Therefore attitudes and practices which debase personality or embitter human relations must be avoided."

"When we pray, "Thy Kingdom come, Thy will be done on earth," we are praying for the abolition of individualism and the coming of the higher individuality through collective action as members of God's Home on earth. "If the Son shall make you free, you will be free indeed. ...For whoever wishes to save his life will lose it, and whoever, for My sake and for the sake of the Good News, will lose his life shall save it." "Make me a captive, Lord, then shall I be free!" Truly, freedom can be preserved only by throwing it away! And individuality can reach its highest level only through the collectivism of the beloved community!"

"My own conviction is that if the transfer cannot be made without civil war, it cannot be made at all, and that there is a reasonable probability that, if the government is supported by a considerable majority of citizens and if it is re-enforced by a powerful labor movement and cooperative movement, the change may be brought about without armed resistance from the owning class. The program that I have outlined is, of course, that of the Socialist Party of America, although not all Socialists will agree with everything that I have written."

"The profit motive and the competitive struggle are more productive and less destructive on the frontier than in the city. Maldistribution of income becomes more devastating with increasing complexity and interdependence."

"The consolidation of financial and industrial power in the hands of a small section of the people leads inevitably to more and more intense congestion of money."

"National unions embracing a considerable portion of the workers in a given industry are able to exert terrific power in the determination of the relative levels of wages, dividends and interest. To the degree that organized labor is strong, the power of owners is decreased."

"A powerful consumers cooperative movement helps to maintain an equitable balance between prices and profits, and thereby decreases the power of owners and investors."

"To the extent that a political party bent upon socialization is supported by a substantial majority of voters, it will be able to utilize the powers of government in diminishing the power of ownership."

"If the superior advantages enjoyed by devotees of the status quo are to paralyze us into impotence, then, of course, no strategy of revolution can succeed. All the significant reforms and revolutions in history have been wrought in the face of terrific opposition."

"Religious groups should exert themselves in behalf of the unemployed and should be zealous in defense of civil liberties, but they merely weaken their efforts when they enter into combinations with communists."

"Communists have nothing but contempt for religion and for pacifism. They use the united front as a means of boring from within."

"Non-warlike revolutionists fall into a tragic blunder when they enter into a united front with communists or near-communists."

"The political horizon would be greatly clarified if the voters were offered the choice of three parties representing three strategies: A conservative party committed to the preservation of individualism, perhaps in a highly modified form; a communist party bent upon revolutionary changes through violent seizure of power, confiscation, and a proletarian dictatorship; and a radical party seeking to socialize the basic industries and to move toward an equalization of economic privilege through purchase, taxation, and drastic regulation, without resorting to confiscation or armed seizure of power."

"There is a far higher degree of probability of success through non-warlike means than through the Communist strategy of civil war."

"Plenty for everyone can be provided in the United States if the anarchistic economic freedom of the frontier is renounced and replaced by the higher freedom of collectivism, through the socialization of the basic industries and the approximate equalization of economic privilege."

"Sufficient private property in users' commodities is dependent upon the abolition of private property in primary means of production and distribution. With less private property, we may have more private property and make available plenty for everyone."

"War is planned devastation and organized slaughter. ...War is continued devastation and slaughter until the enemy yields or until a nation's own defeat is acknowledged."

"Even after proper discount is made for false propaganda, the evidence is indisputable that every invading army perpetrates atrocity, so much so that war may correctly be defined as atrocity. Reference to various standard dictionaries reveals the following definition of atrocity: "A deed of violence or savagery; great cruelty or reckless wickedness; extreme cruelty; enormous wickedness.""

"War is atrocity; war is a method of savage violence."

"Bombardment, air raid and blockade constitute the most revolting forms of atrocity because they are not deeds of violence committed under the momentary, blinding influence of fear or passion, but are deliberately premeditated processes of devastation, mutilation and slaughter of men, women and children without regard to guilt or responsibility."

"Verily, civilized patriots strain gnats and swallow camels!"

"The war method includes falsehood as an integral part. Truth is indeed a casualty of war."

"The war method substitutes the doctrine of necessity for ethical ideals. ...That is right which contributes to victory; that is wrong which magnifies the threat of defeat."

"The United States not only helped to encircle Germany with a strangle-hold but continued to maintain that starvation blockade for more than seven months after the Armistice, on the ground that if the blockade were lifted Germany might refuse to accept the peace treaty. No sane American desired to prolong the process of starving German women and children; this atrocity was continued because it was considered necessary. No idea is more inextricably interwoven into war than the doctrine of military necessity."

"The totalitarian nature of modern war renders invalid the distinction between combatants and non-combatants."

"Continued adherence to the doctrine of military necessity will lead to mutual suicide."

"Atrocity supplants compassion and mercy. Mutual forbearance and mutual forgiveness are suppressed as treason. The overcoming of evil by doing good is looked upon as impracticable and dangerous to national welfare. The war method has no place in it for the spirit and practices of Jesus."

"The premise is debatable that the perpetration of atrocities is sometimes a patriot's duty; that the poisoning of the public mind with distortion and falsehood designed to inflame passions is sometimes a patriot's duty; that the banishment of a loving Father of all men and the bowing down before a god of war is sometimes a patriot's duty. But if these be obligations resting upon patriots, let them be claimed as such in plain unvarnished language."

"A deep fog of obscurity is thrown about war by the use of misleading and confusing terms."

"War is not high ideals. War is not noble objectives. War is not gallant heroism. War is not sacrificial devotion."

"War is method. War is atrocity. War is wholesale falsehood. War is the practice of military necessity. War is the utter denial of the spirit and example of Jesus."

"Should a patriot, in an endeavor to defend his country and to preserve high values, be willing to perpetrate atrocities upon women and children of other lands, accept the doctrine that the end justifies the means, follow the practice of military necessity, inflame passions through distortion and falsehood, bow down before a god of war, and forsake the way of Jesus?"

"An infant crying in the crib can better appreciate the character of its mother than we can fathom the full nature of God."

"Self-centeredness is death. Centeredness in God and in his people brings life."

"These mighty weapons of explosion and fire are already obsolete, and the improved weapons of today will be dwarfed by the monstrous weapons of tomorrow."

"The race of armaments is nothing less than a race to mutual suicide."

"It is no longer possible to place a halo around war and speak of it in idealistic terms."

"We Christians should urge our government to destroy all its atomic bombs, stop making any additional ones, and stop all preparations to wage war with biological weapons. Such actions would... place our government in an advantageous position to plead with all other nations to join with us in an international treaty of disarmament by as rapid stages as possible."

"In the Baruch proposal our government suggested the creation of the International Authority by the United Nations to which would be given a complete monopoly of all atomic installations, materials and stockpiles. This authority should be given power of inspection and power to call for the punishment of violators."

"Instead of spending our money on preparedness to fight, we should pour out billions in a common effort to solve common problems around the earth... on the scale of present preparations for total war. ...This vast sum should be spent on food, clothing, shelter, medicine, seed, fertilizer, livestock, machinery, tools and other requirements of efficient production and distribution. ...Instead of spending billions on preparedness to wage war with pestilence, vast sums should be spent on health measures and the eradication of plague from the face of the earth."

"The way of disarmament and of mutual aid and of international cooperation is a highly dangerous way. It is not safe. But it is safer, safer than the race of armaments and the third world war."

"To depend upon mutual aid is right. It is better to run the risks of doing right."

"If the race of armaments continues it will lead to the third world war and to the destruction of our civilization."

"Professor Toynbee reminds us that sixteen civilizations have already been destroyed and that nine others are mortally sick and destined to go the way of the preceding sixteen. This just leaves one, our own civilization. And it is highly vulnerable because it is a machine civilization, it is a city civilization, and this generation has power to smash the machine and demolish the city."

"Mutual aid is the way to prevent the third world war. Mutual aid is also the way to stop the internal growth of Communism by providing our people with plenty, security and freedom."

"War is waged by governmental action and war can be prevented only by actions of governments. This means that individuals must act as citizens and influence the behavior of governments if they are to be effective in preventing war."

"It is impossible to use an atomic bomb here to defend the population of our own city. Likewise we cannot use our bacterial weapons here in our own country. These weapons of annihilation must be used offensively. And against their use no effective defense is possible."

"Preparedness to use the weapons of war creates the tempers, the quarrels and the crises which lead to the outbreak of war."

"Through every legitimate educational procedure the truth must be driven home to the masses of people that the race of armaments is not a means of defense but a race to mutual suicide."

"The truth must be driven home that it is sinful to prepare to annihilate millions of God's children in other lands."

"Western man has progressively accepted the use of violence during the years since the outbreak of the First World War. In that war the Germans began the practice of indiscriminate bombing of civilian populations of British cities. ...The peoples of the Allied world and of neutral countries were shocked and outraged by this evidence of German inhumanity and bestiality... the dropping of bombs on men, women and children sleeping peacefully in their beds in great cities. ...By the year 1945 most people of the United Nations were rejoicing over the winning of the war through the destruction from the air of numerous German and Japanese cities, and were revealing scarcely a qualm of conscience over this unequaled devastation and annihilation. The practice from which they had recoiled in horror less than three decades previously, they were now using with cold premeditation and concentrated skill. And nothing like the havoc they wrought had ever before been seen on this earth."

"Every basic doctrine of Christianity is nullified to the degree that we accept the ideas and practices of atomic war: the fatherhood of God, the brotherhood of man, the inestimable value of human life, the kinship of all peoples, the duty and privilege of sympathy and compassion and affection, the responsibility of the strong to bear the burdens of the weak, the overcoming of evil with goodness, the redemptive power of self-giving love, the supremacy of spiritual forces over material might."

"We can take Jesus seriously and strive earnestly to follow him, or we can prepare to wage atomic war, but it is utterly impossible to do both at the same time."

"If Christians give their consent and support to preparedness to wage war with atomic bombs and other weapons of annihilation and devastation, they will thereby repudiate the way of Jesus."

"Preparedness to use atomic bombs against men and women and children is a proclamation of faith, a confession of confidence in the rightness and effectiveness of human slaughter as a means of seeking safety and of maintaining justice."

"Feebleness of confidence in the power of international goodwill operating through appropriate agencies of international justice and friendship is at present paralyzing efforts to take the steps which must be taken if war is to be averted."

"Faith in armed might paralyzes international action."

"If we trust organized and aggressive goodwill we will transform the present war-producing system into a peace system which removes the causes of war and maintains the agencies of pacific settlement of international dispute."

"The imminence of the threat hovering over civilization requires Christians to disentangle themselves from the war system as completely and as rapidly as they can. ...Every Christian has the power to support or to oppose preparedness to wage atomic war. ...He can support or oppose the delegating of wider jurisdiction and greater authority to the United Nations Organization through limitations upon national sovereignty. He can support or oppose the policy of settling every conceivable controversy with another nation by pacific means only. He can support or oppose the effort to create the international mind and heart in place of extreme nationalism and narrow patriotism. ...He can choose between the way of war and the way of Jesus."

"World government must progressively be established, common problems must be solved by common action, economic and racial justice and fellowship must be achieved... empires must be transformed into commonwealths, the race of armaments must be stopped and the system of balance-of-armed-power must be brought to an end, the churches must take Jesus seriously by trusting goodwill and pacific means and by disentangling themselves from the war system, a mighty movement of peoples must be created so that governments will maintain friendly and cooperative relations and will refrain from hostile and provocative actions. ...Now is the time to prevent a third world war."

"Western civilization is passing through a social revolution unparalleled in history for scope and power. Its coming was inevitable. ...By universal consent this social crisis is the overshadowing problem of our generation."

"The social revolution has been slow in reaching our country. We have been exempt, not because we had solved the problems, but because we had not yet confronted them."

"The vastness and the free sweep of our concentrated wealth on the one side, the independence, intelligence, moral vigor, and political power of the common people on the other side, promise a long-drawn grapple of contesting forces which may well make the heart of every American patriot sink within him."

"The Church, the organized expression of the religious life of the past, is one of the most potent institutions and forces in Western civilization. ...It cannot help throwing its immense weight on one side or the other. If it tries not to act, it thereby acts; and in any case its choice will be decisive for its own future."

"Apart from the organized Church, the religious spirit is a factor of incalculable power in the making of history. In the idealistic spirits that lead and in the masses that follow, the religious spirit always intensifies thought, enlarges hope, unfetters daring, evokes the willingness to sacrifice, and gives coherence in the fight."

"Under the warm breath of religious faith all social institutions become plastic."

"The essential purpose of Christianity was to transform human society into the kingdom of God by regenerating all human relations and reconstituting them in accordance with the will of God. ...I have never met with any previous attempt to give a satisfactory historical explanation of this failure."

"The Church owns property, needs income, employs men, works on human material, and banks on its moral prestige. Its present efficiency and future standing are bound up for weal or woe with the social welfare of the people and with the outcome of the present struggle."

"I can frankly affirm that I have written with malice toward none and with charity for all. ...I have tried—so far as erring human judgment permits—to lift the issues out of the plane of personal selfishness and hate, and to put them where the white light of the just and pitying spirit of Jesus can play upon them. If I have failed in that effort, it is my sin. If others in reading fail to respond in the same spirit, it is their sin."

"In a few years all our restless and angry hearts will be quiet in death, but those who come after us will live in the world which our sins have blighted or which our love of right has redeemed."

"Let us do our thinking on these great questions, not with our eyes fixed on our bank account, but with a wise outlook on the fields of the future and with the consciousness that the spirit of the Eternal is seeking to distil from our lives, some essence of righteousness, before they pass away."

"I have written this book to discharge a debt. For eleven years I was pastor among the working people on the West Side of New York City. ...I have never ceased to feel that I owe help to the plain people who were my friends. If this book in some far-off way helps to ease the pressure that bears them down and increases the forces that bear them up, I shall meet the Master of my life with better confidence."

"History is never antiquated, because humanity is always fundamentally the same. It is always hungry for bread, sweaty with labor, struggling to wrest from nature and hostile men enough to feed its children. The welfare of the mass is always at odds with the selfish force of the strong."

"In so far as men have attempted to use the Old Testament as a code of model laws and institutions and have applied these to modern conditions, regardless of the historical connections, these attempts have left a trail of blunder and disaster. In so far as they have caught the spirit that burned in the hearts of the prophets and breathed in gentle humanity through the Mosaic Law, the influence of the Old Testament has been one of the great permanent forces making for democracy and social justice."

"We shall confine this brief study of the Old Testament to the prophets, because they are the beating heart of the Old Testament."

"To the ceremonial aspects of Jewish religion Jesus was either indifferent or hostile; the thought of the prophets was the spiritual food that he assimilated in his own process of growth. With them he linked his points of view, the convictions which he regarded as axiomatic. ...The real meaning of his life and the real direction of his purposes can be understood only in that historical connection."

"Primitive religions consisted mainly in the worship of the powers of nature. ...the essential thing in religion was not morality, but the ceremonial method of placating the god, securing his gifts, and ascertaining his wishes. He might even be pleased best by immoral actions, by the immolation of human victims, by the sacrifice of woman's chastity, or by the burning of the first born."

"Jehovah was the tribal god of Israel. Fortunately he was stronger and more terrible than the gods of the neighboring tribes, so that he was able to drive them out and give their land to his own people, but he was not fundamentally different from them and they were believed to be quite as real as Jehovah."

"Against this current conception of religion the prophets insisted on a right life as the true worship of God. Morality to them was not merely a prerequisite of effective ceremonial worship. They brushed sacrificial ritual aside altogether as trifling compared with righteousness, nay, as a harmful substitute and a hindrance for ethical religion."

"The Book of Isaiah begins with a description of the disasters which had overtaken the nation and then in impassioned words the prophet spurns the means taken to appease Jehovah's anger. "...Cease to do evil! Learn to do right! Seek justice! Relieve the oppressed! Secure justice for the orphaned and plead for the widow." (Isaiah I. 10-17.)"

"In so far as men believed that the traditional ceremonial was what God wanted of them, they would be indifferent to the reformation of social ethics. If the hydraulic force of religion could be turned toward conduct, there is nothing which it could not accomplish."

"Christian ritual grew up not as the appropriate and aesthetic expression of spiritual emotions, but as the indispensable means of pleasing and appeasing God, and of securing his favors, temporal and eternal, for those who put their heart into these processes. This Christian ceremonial system does not differ essentially from that against which the prophets protested; with a few verbal changes their invectives would still apply."

"The prophets were the heralds of the fundamental truth that religion and ethics are inseparable, and that ethical conduct is the supreme and sufficient religious act. If that principle had been fully adopted in our religious life, it would have turned the full force of the religious impulse into the creation of right moral conduct and would have made the unchecked growth and accumulation of injustice impossible."

"It is important to note, further, that the morality which the prophets had in mind in their strenuous insistence on righteousness was not merely the private morality of the home, but the public morality on which national life is founded. They said less about the pure heart for the individual than of just institutions for the nation."

"The twin-evil against which the prophets launched the condemnation of Jehovah was injustice and oppression."

"The religious ideal of Israel was the theocracy. But the theocracy meant the complete penetration of the national life by religious morality. It meant politics in the name of God."

"The prophets were not religious individualists. ...they always dealt with Israel and Judah as organic totalities. They conceived of their people as a gigantic personality which sinned as one and ought to repent as one. ...it was only when the national life of Israel was crushed by foreign invaders that the prophets began to address themselves to the individual life and lost the large horizon of public life."

"The prophets... interpreted past history, shaped present history, and foretold future history on the basis of the conviction that God rules with righteousness in the affairs of nations, and that only what is just, and not what is expedient and profitable, shall endure."

"Our modern religious horizon and our conception of the character of a religious leader and teacher are so different that it is not easy to understand men who saw the province of religion chiefly in the broad reaches of civic affairs and international relations."

"The words are part of the first chapter of Isaiah to which reference has been made. The prophet throughout the chapter deals with the national condition of the kingdom of Judah and its capital. ...he urges ...the abolition of social oppression and injustice as the only way of regaining God's favor for the nation. If they would vindicate the cause of the helpless and oppressed, then he would freely pardon; then their scarlet and crimson guilt would be washed away. The familiar text is followed by the very material promise of economic prosperity and the threat of continued war: "If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword.""

"The sympathy of the prophets, even of the most aristocratic among them, was entirely on the side of the poorer classes. ...The edge of their invectives was turned against the land-hunger of the landed aristocracy who "joined house to house and laid field to field," till a country of sturdy peasants was turned into a series of great estates; against the capitalistic ruthlessness that "sold the righteous for silver and the needy for a pair of shoes," thrusting the poor free-man into slavery to collect a trifling debt; against the venality of the judges who took bribes and had a double standard of law for the rich and the poor."

"It became one of the fundamental attributes of their God that he was the husband of the widow, the father of the orphan, and the protector of the stranger. The widows and the fatherless were those who had no concrete power to back their claims, no "influence," no "financial interest," no "pull" with the police, judges and aldermen of that time. The "stranger" was the immigrant who had no part in the blood-kinship of the clan, and hence no share in the land and no voice in the common affairs of the village."

"When the prophets conceived Jehovah as the special vindicator of these voiceless classes it was another way of saying that it is the chief duty in religious morality to stand for the rights of the helpless."

"There is no question on which side the sympathy of the prophets was enlisted. Their protest against injustice and oppression, to the neglect of all other social evils, is almost monotonous."

"To the more judicial and scientific temper of our day their invective would seem overdrawn and their sympathy would seem partisanship. In Jeremiah and in the prophetic psalms the poor as a class are made identical with the meek and godly, and "rich" and "wicked" are almost synonymous terms."

"We are to-day in the midst of a revolutionary epoch fully as thorough as that of the Renaissance and Reformation. It is accompanied by a reinterpretation of nature and of history. The social movement has helped to create the modern study of history. Where we used to see a panorama of wars and strutting kings and court harlots, we now see the struggle of the people to wrest a living from nature and to shake off their oppressors. The new present has created a new past. The French Revolution was the birth of modern democracy, and also of the modern school of history."

"Eminent theologians, like other eminent thinkers, live in the social environment of wealth and to that extent are slow to see. The individualistic conception of religion is so strongly fortified in theological literature and ecclesiastical institutions that its monopoly cannot be broken in a hurry. It will take a generation or two for the new social comprehension of religion to become common property."

"The better we know Jesus, the more social do his thoughts and aims become."

"Men are seizing on Jesus as the exponent of their own social convictions. They all claim him. ...But in truth Jesus was not a social reformer of the modern type... he approached these facts purely from the moral, and not from the economic or historical point of view."

"If the question of the distribution of wealth were solved for all society and all lived in average comfort and without urgent anxiety, the question would still be how many would be at peace with their own souls and have that enduring joy and contentment which alone can make the outward things fair and sweet and rise victorious over change."

"Whoever uncouples the religious and the social life has not understood Jesus. Whoever sets any bounds for the reconstructive power of the religious life over the social relations and institutions of men, to that extent denies the faith of the Master."

"The Christian movement began with John the Baptist. … in his recorded teaching to the people there is not a word about the customary ritual of religion, about increased Sabbath observance, about stricter washings and sacrifices, or the ordinary exercises of piety. He spoke only of repentance, of ceasing from wrongdoing. He hailed the professional exponents of religion who came to hear him, as a brood of snakes wriggling away from the flames of the judgment. ...The way to prepare for the Messianic era and to escape the wrath of the Messiah was to institute a brotherly life and to equalize social inequalities."

"Jesus accepted John as the forerunner of his own work. It was the popular movement created by John which brought Jesus out of the seclusion of Nazareth. He received John's baptism as the badge of the new Messianic hope and repentance. ...He drew his earliest and choicest disciples from the followers of John. When John was dead, some thought Jesus was John risen from the dead. He realized clearly the difference between the stern ascetic spirit of the Baptist and his own sunny trust and simple human love, but to the end of his life he championed John and dared the Pharisees to deny his divine mission. ...In the main he shared John's national and social hope. His aim too was the realization of the theocracy."

"The greatest of all prophets was still one of the prophets, and that large interest in the national and social life which had been inseparable from the religion of the prophets was part of his life too. The presumption is that Jesus shared the fundamental religious purpose of the prophets."

"Like all great minds that do not merely imagine Utopias, but actually advance humanity to a new epoch, he [Jesus] took the situation and material furnished to him by the past and molded that into a fuller approximation to the divine conception within him."

"The Greek world cherished no such national religious hope as the prophets had ingrained in Jewish thought; on the other hand it was intensely interested in the future life for the individual, and in the ascetic triumph over flesh and matter. Thus the idea which had been the centre of Christ's thought was not at all the centre of the Church's thought, and even the comprehension of his meaning was lost and overlaid."

"Ascetic Christianity called the world evil and left it. Humanity is waiting for a revolutionary Christianity which will call the world evil and change it."

"The fundamental purpose of Jesus was the establishment of the kingdom of God, which involved a thorough regeneration and reconstitution of social life."

"Primitive Christianity cherished an ardent hope of a radically new era, and within its limits sought to realize a social life on a new moral basis. Thus Christianity as an historical movement was launched with all the purpose and hope, all the impetus and power, of a great revolutionary movement, pledged to change the world-as-it-is into the world-as-it-ought-to-be."

"The organization in which this movement was embodied, after three centuries of obscurity and oppression, rose triumphant to be the dominant power of the civilized world. Christian churches were scattered broadcast over the Roman Empire. ...Its churches were endowed with the ancient properties and rights of the temples. Its clergy were given immunity from the taxes and exactions which crushed all other classes. Its members filled the civil service. Its great bishops had the ear of the men in power."

"When the machinery of [Roman] imperial administration broke down in the provinces under the invasion of the barbarians in the fifth century the machinery of the Church remained unbroken. ...Ancient families became extinct and the Church became the heir of their lands and slaves and serfs. Small proprietors sought security by committing their lands to the Church and becoming its tenants."

"The landed wealth of the Church alone sufficed to make it a power of the highest rank in the feudal system of the Middle Ages, in which all power finally rested on the possession of the land. Bishops and abbots became feudal dignitaries, sometimes almost sovereign princes in their own domains, and always with a potent voice in the government of their nations."

"The Church was the preserver of the remnants of intellectual culture, the sole schoolmistress of the raw peoples. Her clergy long had almost a monopoly of education, and were the secretaries of the nobles, the chancellors and prime ministers of kings."

"The Church had its own law code and its own courts of law which were supreme over the clergy, and had large rights of jurisdiction even over the laity, so that it could develop and give effect to its own ideas of law and right."

"Throughout the Middle Ages the sway of the Church over the moral and spiritual life of the people, her power to inspire and direct their enthusiasms and energies, her chance for molding their conceptions of life, were amazing and unparalleled by any other force."

"Christianity was rising when the ancient world was breaking down. By the time the Church had gained sufficient power to exercise a controlling influence, the process of social decay, like the breakdown of a physical organism in a wasting disease, was beyond remedy."

"Amid the general anarchy, against the coarse vice and brutality of the barbarians, herself harried by the rapacity of the nobles and weakened by the ignorance and barbarism of her own clergy, the Church did what she could, but a thorough social reconstruction was impossible. In modern life her power is broken by the prevalent doubt and apostasy, and the current of materialism and mammonism is now too great to be stemmed."

"Why has it [the Church] never done what it was sent to do? Others ...will say it has done so. Has it not lifted woman to equality and companionship with man, secured the sanctity and stability of marriage, changed parental despotism to parental service, and eliminated unnatural vice, the abandonment of children, blood revenge, and the robbery of the shipwrecked from the customs of Christian nations? Has it not abolished slavery, mitigated war, covered all lands with a network of charities to uplift the poor and the fallen, fostered the institutions of education, aided the progress of civil liberty and social justice, and diffused a softening tenderness throughout human life? It has done all that, and vastly more."

"The influence of Christianity in taming selfishness and stimulating the sympathetic affections, in creating a resolute sense of duty, a stanch love of liberty and independence, an irrepressible hunger for justice and a belief in the rights of the poor, has been so subtle and penetrating that no one can possibly trace its effects. ...And yet human society has not been reconstituted in accordance with the principles of Jesus Christ."

"We are apt... to forget that the moral force of Christianity was usually only one factor in producing such a change as the abolition of slavery or piracy, and that over against the benign influences of the Church must be set the malign and divisive influences which she created by persecuting zeal, intellectual intolerance, or religious wars. In short, we must soberly face the fact that a good many deductions have to be made from the popular panegyrics, and that the Church has not accomplished all that is often claimed for her."

"The social effects which are usually enumerated do not constitute a reconstruction of society on a Christian basis, but were mainly a suppression of some of the most glaring evils in the social system of the time."

"In general, the Church has often rendered valuable aid by joining the advanced public conscience of any period in its protest against some single intolerable evil, but it has accepted as inevitable the general social system under which the world was living at the time, and has not undertaken any thoroughgoing social reconstruction in accordance with Christian principles."

"The most important effects of Christianity went out from it without the intention of the Church, or even against its will."

"The position of woman has doubtless been elevated through the influence of Christianity, but... it is probably fair to say that most of the great Churches through their teaching and organization have exerted a conservative and retarding influence on the rise of woman to equality with man."

"Christianity has been one of the most powerful causes of democracy, but the conscious influence of the Church has more widely been exerted against democracy than for it."

"It is this diffused spirit of Christianity rather than the conscious purpose of organized Christianity which has been the chief moral force in social changes. It has often taken its finest form in heretics and free-thinkers, and in non-Christian movements. The Church has often been indifferent or hostile to the effects which it had itself produced. The mother has refused to acknowledge her own children."

"It is only when social movements have receded into past history... that the Church with pride turns around to claim that it was she who abolished slavery, aroused the people to liberty, and emancipated woman."

"We who know personal religion by experience know that there is nothing on earth to compare with the moral force exerted by it. It has demonstrated its social efficiency in our own lives."

"All social movements would gain immensely in enthusiasm, persuasiveness, and wisdom if the hearts of their advocates were cleansed and warmed by religious faith."

"But will reënforcement work the other way, also? Religion strengthens the social spirit; will the social spirit strengthen personal religion? When a minister gets hot about child labor and wage slavery, is he not apt to get cold about prayer meetings and evangelistic efforts? When young women become interested in social work, do they not often lose their taste for the culture of the spiritual life and the peace of religious meditation?"

"If this is indeed the alternative, we are in a tragic situation, compelled to choose between social righteousness and communion with God."

"Personal religion has a supreme value for its own sake, not merely as a feeder of social morality, but as the highest unfolding of life itself, as the blossoming of our spiritual nature. Spiritual regeneration is the most important fact in any life history. A living experience of God is the crowning knowledge attainable to a human mind."

"If, therefore, our personal religious life is likely to be sapped by our devotion to social work, it would be a calamity second to none. But is it really likely that this will happen? The great aim underlying to whole social movement is the creation of a free, just, and brotherly social order. This is the greatest moral task conceivable. Its accomplishment is the manifest will of God for this generation. Every Christian motive is calling us to do it. If it is left undone, millions of lives will be condemned to a deepening moral degradation and to spiritual starvation. Does it look probable that we will lose our contact with God if we plunge too deeply into this work? Does it stand to reason that we shall go astray from Jesus Christ if we engage in the unequal conflict with organized wrong? What kind of ‘spirituality’ is it which is likely to get hurt by being put to work for justice and our fellow-men?"

"Some of the anxiety about personal religion is due to a subtle lack of faith in religion. Men think it is a fragile thing that will break up and vanish when the customs and formulas which have hitherto encased and protected it are broken and cast aside. Most of us have known religion in one form, and we suppose it can have no other. But religion is the life of God in the soul of man, and is God really so fragile?"

"Personal religion collapses with some individuals, because in their case it had long been growing hollow and thin. ... In reality there was little personal religion to lose, and that little would probably have been lost in some other way."

"A new factor enters the situation when we encounter the influence of ‘scientific socialism.’ It is true, the party platform declares that ‘religion is a private affair.’ The saving of souls is the only industry that socialism distinctly relegates to private enterprise."

"The socialism of continental Europe, taking it by and large, is actively hostile, not only to bad forms of organized religion, but to religion itself."

"We have to harmonize the two facts, that wealth is good and necessary, and that wealth is a danger to its possessor and to society. On the one hand property is indispensable to personal freedom, to all higher individuality, and to self-realization; the right to property is a corollary of the right to life; without property men are at the mercy of nature and in bondage to those who have property. On the other hand property is used as a means of collecting tribute and private taxes, as a club with which to extort unearned gain from laborers and consumers, and as the fundamental tool of oppression."

"Not until 1948, when I entered Crozer Theological Seminary in Chester, Pennsylvania, did I begin a serious intellectual quest for a method to eliminate social evil...I came early to Walter Rauschenbusch's Christianity and the Social Crisis, which left an indelible imprint on my thinking by giving me a theological basis for the social concern which had already grown up in me as a result of my early experiences. Of course there were points at which I differed with Rauschenbusch. I felt that he had fallen victim to the nineteenth-century "cult of inevitable progress" which led him to a superficial optimism concerning man's nature. Moreover, he came perilously close to identifying the Kingdom of God with a particular social and economic system-a tendency which should never befall the Church. But in spite of these shortcomings Rauschenbusch had done a great service for the Christian Church by insisting that the gospel deals with the whole man-not only his soul but his body; not only his spiritual well-being but his material well-being. It has been my conviction ever since reading Rauschenbusch that any religion that professes concern for the souls of men and is not equally concerned about the slums that damn them, the economic conditions that strangle them, and the social conditions that cripple them is a spiritually moribund religion only waiting for the day to be buried."

"About the twenty-third year of my age, I had many fresh and heavenly openings, in respect to the care and providence of the Almighty over his creatures in general, and over man as the most noble amongst those which are visible"

"I saw that an humble man, with the blessing of the Lord, might live on a little, and that where the heart was set on greatness, success in business did not satisfy the craving; but that commonly with an increase of wealth the desire of wealth increased. There was a care on my mind so to pass my time that nothing might hinder me from the most steady attention to the voice of the true Shepherd"

"I had fresh confirmation that acting contrary to present outward interest, from a motive of Divine love and in regard to truth and righteousness, and thereby incurring the resentments of people, opens the way to a treasure better than silver, and to a friendship exceeding the friendship of men."

"I find that to be a fool as to worldly wisdom, and to commit my cause to God, not fearing to offend men, who take offence at the simplicity of truth, is the only way to remain unmoved at the sentiments of others."

"After I had given up to go, the thoughts of the journey were often attended with unusual sadness, at which times my heart was frequently turned to the Lord with inward breathings for his heavenly support, that I might not fail to follow him wheresoever he might lead me."

"In a time of sickness with the pleurisy, a little upward of two years and a half ago, I was brought so near the gates of death that I forgot my name. Being then desirous to know who I was, I saw a mass of matter of a dull, gloomy color, between the south and the east; and was informed that this mass was human beings in as great misery as they could be and live; and that I was mixed in with them, and that henceforth I might not consider myself as a distinct or separate being. In this state I remained several hours. I then heard a soft, melodious voice, more pure and harmonious than any I had heard with my ears before; I believed it was the voice of an angel, who spake to the other angels. The words were: “John Woolman is dead.” I soon remembered that I once was John Woolman, and being assured that I was alive in the body, I greatly wondered what that heavenly voice could mean."

"Though departing from the Truth as it is in Jesus, through introducing Ways of Life attended with unnecessary Expences, many Wants have arisen, the Minds of People have been employ'd in studying to get Wealth, and in this Pursuit, some departing from Equity, have retain'd a Profession of Religion; others have look'd at their Example, and thereby been stengthen'd to proceed further in the same Way: Thus many having encourag'd the Trade of taking Men from Africa and selling them as Slaves."

"And you mother still close to me,"

"I wanted to go away, in the midst of something entirely different,"

"From a high tower I have looked to the four points of the horizon."

"I am reborn when I say a * “thou”."

"Beyond the tragic blows and the brooding over violence,"

"Oh special day, unveil your essence which redeems –"

"To confess to freedom, the highest habit;"

"From here the sure beginning of infinity,"

"The true synthesis is only with the unforeseen."

"“I conceive the essential relationship between God and the world to be not one of power and violence, as might think the primitive man, who worships physical strength and imagines that it is a superior power shaking the earth with earthquakes or hurling a thunderbolt through space; it is nearness, something which might seem insignificant but which brings spiritual awareness.”"

"“We approach one another as if we were separate entities and see the other only from a limited point of view – not as part of us; we do not open ourselves to others with complete faith. When we first encounter objects or persons we think, because of this feeling of separateness, that they are just as we find them and nothing else. But if my attitude towards this person is of love, interest, oneness, then I will lose that first impression of having accidentally found them and will grow beyond my limitations towards something at once more intimate and more vast.”"

"“This spiritual freedom, the opposite of insensitivity or laziness, freedom to suffer and to know error, is the nearness and very redemption of God.”"

"“Every act involves a discovery of finite beings and seeing them as such, one understands ever better the reality of God’s presence, since finiteness by itself would be insufficient. God is the continuous miracle. It may be said that if it is continuous it is no longer a miracle. But miracle there is, although it does not consist in any outstanding or exceptional event. The miracle is that without God all finite things and their mutual relationships fade away into abstractions – whereas with God, they live in our spirit, in a conscious relationship. The essential construction of reality lies in this and not in the activism of the materialists who have little awareness of the intimate religious relationship.”"

"“The fundamental importance of the inner self frees us from the conception of evolution as a purely natural process. The Spirit is not something, which evolves before our eyes, flowing as if it were a river. This is a naturalistic conception of the Spirit, which ignores the inner self as that centre through which everything passes, in whose moral conscience all reality is idealised. If reality evolved by itself there would be no place to speak of duty and conscience. But God does not consist in being, but in choosing. We cannot define God because we can experience him only in the present and in the act which comes from our inner self.”"

"“God involves continuous awareness of finiteness, supreme capacity to feel grief, the renouncing of divine attributes in order to become pure giving, infinite love, redemption and consolation.”"

"“Thus God is not to be lived in contemplation but in acts, in actual practice. In giving of our best, in the intrinsic value of every act, God descends as person and strengthens us.”"

"“Grief like anything else – like a stone – is content only; God gives us the form, that serenity, purity and self-possession with which to surround and live grief.”"

"“Even the death we feel approaching is not absolute but only incidental. At that moment we perform yet another act. The act is the form, the way in which death is faced.”"

"“If in our life and spiritual experience we have become accustomed to transcending our particular individuality, thus realising more clearly in our faith the universal and liberating value of this act, free from any objectivistic idolatry and if we centre down in our soul, in the reality of all things and all persons, then our meeting with death will be more serene, because already in our life we will have overcome the feeling of our limits as something terrible, insuperable and absolute. Absolute instead will be the act performed in the self, the celebration of God’s presence.”"

"“Always implicit in religion is thus a confession of finiteness and limitation. We experience this limitation when we weep, our lament arising from our inability to love fully.”"

"“Thus the more readily we accept grief, the deeper in us the awakening of the love which is not attachment but a positive serenity, pure and full of faith, the infinite in a loving act, even though in bitterness and tears.”"

"“In my inner self, where is duality, I am heard.”"

"“If I conceive God as existing separately from the world my ideal will be likewise; but if God is nearness to the world I will stay at my post. My spiritual life will then consist in continually relating my particular personality to the centre of all personalities. The world is not everything, but neither is it nothing, it is a multiplicity of finite beings for whom God is absolute nearness.”"

"“I long to live in a manifold of duty and individuals, to grasp things at their source, not taking them for granted as coming from an unknown and unchangeable origin. I long to experience things in depth and nearness, because through depth and nearness I realize the centre of reality. The whole of history shows me that this is possible. Formerly it would have been said that it was not possible, that we had to await death. Today I will die at every moment to rise again with God, at the centre of reality.”"

"“By now the idea is spreading that revolutions so far are not enough and we must develop a revolution which will remedy their faults and go a step forward. This new revolution is the open revolution”."

"“The open revolution changes also the spirit of man, the relationship between man and man, because it changes the method of struggle. Therefore it brings a total transformation of power economy and nature”."

"“The important thing is to understand that in the struggle for freedom and Socialism the uniting revolutionary element was violence (which then was impairing the freedom and Socialism); now instead we add as the revolutionary uniting element this passion for nonviolent activity open to total liberation”."

"“The person who is dedicated to nonviolence is more active than anyone, because he does not only want to overcome indifference and hatred, weariness and egoism within himself, but he wants to overcome anything which divides and hurts all people and therefore the person dedicated to nonviolence does not accept society as it is”."

"“Nonviolence does good to those who practice it and receive it: it makes each other better, lifts them up, unites them.”"

"“We can say to the other revolutionaries: you are right to be dissatisfied with this society with its erroneous and unjust ways, but how can you change everything straightaway with your own hands? Do you want to destroy the persons whom you see as adversaries, and even those who you suspect of not being revolutionary? Do you want the revolution to go forward with massacres, torture, the absolute power of a group, which prevents other people from speaking, informing themselves or criticizing or even living? We want a society founded on love and shall we start with cultivating and stimulating hatred? We want a free society and should we increase tyranny and absolutism? We want a good and clean end and should we use dirty and terrible means?”"

"“History must change and today we see our problems in a different light, we say that our revolution today here and straightaway has something different, because it is made together with everybody, with our spirit united to everyone, even those not here, it is revolution for everybody and with everybody, not excluding and not destroying for ever, and not eternally damning anyone. It is a choral revolution.”"

"“This is the reason why we are not satisfied with a small or a big partial reform, because we want a total change. And if we do our utmost to use pure means and to maintain an honest and loving conscience, this will be the offer we can make and the guarantee that we can have that a total liberation will take place.”"

"“If we cannot take away all the grief, all the evil, all the death, we will start with loving everyone, trying ourselves not to give the grief, the evil, the death, with the faith that the rest of the grief, evil and death will disappear.”"

"“We try to transform our spirits using nonviolent means towards everybody; and this love and sacrifice gives us the guarantee that what we cannot change with our own human strength will be changed by the future, by the infinite, by nature, by God (according to the various faiths, it doesn’t matter; what matters is this opening beyond our actual forces, in the name of love for everybody, of the honesty, of the purity of the values on which conscience feeds).”"

"“The free addition of a religious nature is to move from a starting point of a unity and common destiny, not saying: * “I will be saved but not you – I am inspired, the agent of a special mission but not you”. Instead saying: * “We are part of a unity and a common destiny, and if you are not aware of it, I will add to what you feel my feeling and my action in this way. And it might be that your lack of awareness in this might benefit me by deepening my awareness and religious consciousness. Therefore my religious life will have two essential aspects:"

"“We must become better and make ourselves present"

"“Nonviolence is opening to the existence, freedom and development of every being”"

"“The two main directions of modern ethics with their affirmation of the importance of individual conscience and the extension of moral concern for all rational beings, as worthy of equal rights, imply a hard struggle to deny absolute value to ecclesiastical or state institutions."

"“The only law to which we can give our obedience is the one of which we are convinced. And this way to act cannot be alleged to be egocentric or disorderly. First of all it is easy to realize that everybody really acts like this, that is, he does not obey laws to which the doors of his conscience have not been willingly opened. But the difference lies in that some choose an authority, and from then onwards are prepared to obey all its commands. Others instead prefer to often re-examine the reasons for these prescriptions, and do not entrust anybody with the keys of their own conscience. This does not mean that they will want to undertake a deep study of every law, every regulation, but the fact is that they do not recognize even their country’s government or their society’s president as an absolute authority. This second way will certainly be more tiring, but it is certain that the first will be more dangerous, because it diseducates people and harms those who exercise power and those who are governed”."

"“Even using self determination we should establish a rule to help us gain validity. It is true that it is us who examine our conscience, but a prolonged education in the perception of values makes our conscience a better tool for decision. It is also very important to think of our action as being valid for all, as if everyone in our place should act this way.”"

"“Continuous attention must be directed to the behaviour of others and ourselves, trying to pinpoint the creative aspect, the contribution towards the good, the opening towards a greater value, the courage of having decided against the majority. It will seem to us that the moral contribution of the ones who have made themselves the instruments of prejudice and privileges is small, and instead it is great the contribution of those who try to awaken the conscience of everyone, even with their own personal sacrifice."

"“Citizens must feel that their obedience or disobedience is not a private but a public fact in the interest of everyone and that it must be made widely known. The freedom of association and expression is the first duty/right of every citizen, because it is the way to learn and to teach."

"“We must foster in us the awareness that the actual laws are, on the whole, something limited and that there is always need of integration and correction, and this attention to possible changes must be kept especially in regard to more important things. Citizens often use the opposite method: they disobey the small laws, and they obey the important ones. They have not widened their spirit to look above all at these last ones, which at times are unjust impositions. Then disobedience to these becomes a witness.”"

"“The fact is that we have realized that in labour disputes the use of violence plays into the hands of the ruling classes justifying the reaction of the military and discrediting the forces from below. Besides the refusal to use violence achieves the possibility of establishing even international solidarities of a very wide range”."

"“Today we have a very important case for the choice between obedience and disobedience because the nuclear arms race could lead to the most terrible war there has ever been, reducing Europe to complete destruction. Perhaps never as today to ‘disobey’ is to obey the universal conscience; to disobey the written laws is to obey the unwritten law, which tells us to be united with all being; to disobey the cult of the present empires in the name of the community, which will tomorrow be really of everybody. Conscientious objection is today evolving from being a personal stand in front of the terrible law to have to * “kill” human beings, to becoming a warning to everybody of the terrible danger of atomic destruction. This is a precise example of a disobedience, which would seem individual, and instead becomes a precious good for everyone."

"“Violence and materialism will become so widespread that from them will come weariness and disgust: and from the execution block a passionate yearning will rise to withdraw one’s spirit from any collaboration with that error, and to at once initiate, starting with ourselves (which is the first progress), a new way to relate to life: the feeling that the world is alien to us if we have to stay in it without love, without an infinite opening of one towards the other, without a unity above so many differences and so much suffering…This is the present threshold of history."

"And hereupon, Sir, I will declare unto you, out of my small gifts and knowledge: What a Christian is, and wherefore he is called a Christian. Namely, that he only is a Christian, who is become capable of this high title in himself, and hath resigned himself with his inward ground, mind, and will to the free grace in Christ Jesus, and is in the will of his soul become as a young child, that only longeth after the breasts of the mother, that sincerely panteth after the mother, and sucketh the breasts of the mother whereof it liveth."

"A man must come to the practice, effectual performance, and fruitfulness in Christianity, otherwise the new birth is not yet manifest in him, nor the noble branch yet born; no tickling or soothing, comforting with promises or Scripture evidences, and boasting of a faith, doth avail any man at all, if the faith make him not a child conformable to God in essence and will, which faith bringeth forth divine fruit."

"A real true Christian hath no controversy or contention with anybody; for, in the resignation in Christ, he dieth from all controversy and strife; he asketh no more after the way to God, but wholly surrenders himself to the mother, namely, unto the spirit of Christ; and whatsoever it doth with him it is all one to him; be it prosperity or adversity in this world — life or death — it is all alike unto him; no adversity or calamity reacheth the new man, but only the old man of this world. With the same the world may do what it pleaseth: it belongeth unto the world; but the new man belongeth to God."

"I must tell you, sir, that yesterday the pharisaical devil was let loose, cursed me and my little book, and condemned the book to the fire. He charged me with shocking vices; with being a scorner of both Church and Sacraments, and with getting drunk daily on brandy, wine, and beer; all of which is untrue; while he himself is a drunken man."

"We men have one book in common which points to God. Each has it within himself, which is the priceless Name of God. Its letters are the flames of His love, which He out of His heart in the priceless Name of Jesus has revealed in us. Read these letters in your hearts and spirits and you have books enough. All the writings of the children of God direct you unto that one book, for therein lie all the treasures of wisdom. … This book is Christ in you."

"If thou wilt use these Words aright, and art in good Earnest, thou shalt certainly find the Benefit thereof. But I desire thou mayest be warned, if thou art not in Earnest, not to meddle with the dear Names of God, in and by which the most High Holiness is invoked, moved, and powerfully desired, lest they kindle the Anger of God in thy Soul. For we must not abuse the Holy Names of God. This little Book is only for those that would fain repent, and are in a Desire to begin. Such will find what Manner of Words therein, and whence they are born. Be you herewith commended to the Eternal Goodness and Mercy of God."

"This is understood by none but the Children of Christ, who have known it by Experience. When Christ the Corner-stone stirreth himself in the extinguished Image of Man, in his hearty Conversion and Repentance, then Virgin Sophia appeareth in the Stirring of the Spirit of Christ in the extinguished Image, in her Virgin's Attire before the Soul; at which the Soul is so amazed and astonished in its Uncleanness, that all its Sins immediately awake in it, and it trembleth before her; for then the Judgement passeth upon the Sins of the Soul, so that it even goeth back in its Unworthiness, being ashamed in the Presence of its fair Love, and entereth into itself, feeling and acknowledging itself utterly unworthy to receive such a Jewel. This is understood by those who are of our Tribe, and have tasted of this Heavenly Gift, and by none else. But the noble Sophia draweth near in the Essence of the Soul, and kisseth it in friendly Manner, and tinctureth its dark Fire with her Rays of Love, and shineth through it with her bright and powerful Influence. Penetrated with the strong Sense and Feeling of which, the Soul skippeth in its Body for great Joy, and in the Strength of this Virgin Love exulteth, and praiseth the great God for his blessed Gift of Grace."

"Jacob Boehme has to be termed the greatest of Christian gnostics. The word gnosis I employ here not in the sense of the heresies of the first centuries of Christianity, but in the sense of knowledge basic to revelation and dealing not with concepts, but with symbols and myths; contemplative knowledge, and not discursive knowledge. This is also a religious philosophy or theosophy. Characteristic for J. Boehme is that he had a great simplicity of heart, a child-like purity of soul."

"The mystery of God's creation, the creative mystery of the creature involves not only the being saved from sin, but also of bearing within it the imprint of the Creator and being pervaded with Divine energies, this has remained hidden over time. Upon this mystery have touched only a few Christian mystics and genuine theosophists, gnostics, ahead of their time. The greatest of them was J. Boehme. But the thought of modern times has tended to naturalise Boehme's intuition about the mystery of the world-creation, the mystery of the creature, and it has become bereft, of what Boehme revealed."

"Boehme's teachings present the challenging tasks of a new Christian anthropology, of the surmounting of the slavery subjection of man under the Old Testament consciousness, in a bold attempt at discerning the mysteries of the creation within the light of Christ. Boehme is not a theologian, he is — a theosophist in the finest sense of the word, and his contemplations are not easily to be carried over into the traditional theological language. Least of all was Boehme an "heretic" as regards the condition of his heart, as regards his spiritual disposition, and the final resolution of this question does not belong to the academic school theological teachings. … Many of us, as Orthodox Russians of the XX Century, think otherwise, than might a German craftsman of genius from the late XVI and early XVII Centuries, but we can sense in him a brother after the spirit, his thought resonates for us, and we can find common issue with it beyond all the separate faith-confessions and nationalities, beyond all the separate times and places, just as we ought to find common cause with everything spiritually genuine that is lofty and high, even though it appear a foreign world for us."

"Pythagoras and Plato and Boehme and Paracelsus and Thomas Vaughan were men who bore their lamps amidst their fellowmen in life under a hail of nonunderstanding and abuse. Anyone could approach them, but only a few were able to discern the superearthly radiance behind the earthly face. It is possible to name great Servitors of East and West, North and South. It is possible to peruse their biographies; yet everywhere we feel that the superearthly radiance appears rarely in the course of centuries. One should learn from reality. (175)"

"There are as many blasphemies in this shoemaker's book as there are lines; it smells of shoemaker's pitch and filthy blacking. May this insufferable stench be far from us. The Arian poison was not so deadly as this shoemaker's poison."

"The fundamental task which Bohme has set himself is to apprehend God, and in this light to apprehend the world. The God whom Bohme seeks to know is not any kind of a God, an unknown God, such as is sought after the fashion of earthly philosophers, without any presuppositions whatever, while the thinker, like Robinson Crusoe, speculates in perfect isolation, gazing out from the solitary island of his own thought into the abstract infinity of the ocean and horizon. The God, whom Bohme seeks to know, is the God of Christianity, the God of revelation and of the Church, in whom he believes, the God who is Holiness and Love, whose manifestation he is absolutely certain of, but whose depths he desires to explore."

"In water lives the fish, the plant in the ground, The bird in the sky, the sun in the firmament, The salamander must with fire be sustained, And God's Heart is Jacob Boehme's element."

"The non-Christian can put no question which is not necessarily that of the Christian dogmatician as well. ... In solidarity with the non-Christian, he has no prior knowledge. He must begin from the very beginning with no presupposed consciousness of God. He must learn to spell out the message which comes to him as to every man."

"The attack and claim which are so unmistakable in the New Testament were muted and neutralized by the official recognition, the cultural integration and the social control of Christianity as a middle-class institution."

"In its resistance to the great attack on traditional dogma launched by the Enlightenment, the Protestant theology of the 19th century … had very largely agreed in taking up a defensive position in which the truth of Christian faith was to be proved by demonstrating the indispensability of religious feeling to all higher humanity. … Yet on this basis it was not possible to refute the contention of Ludwig Feuerbach that the secret of theology is anthropology. … The secret of God was in truth that of self-glorifying man speaking of God and extolling his own divinity."

"In economic theory the conclusions are sometimes less interesting than the route by which they are reached."

"Perhaps the most influential theorist in England today is Nicholas Kaldor (Hungary), and undoubtedly the most original is Piero Sraffa (Italy)."

"There are two things in Sraffa. One of them is very close to Keynes and that's the part that the Sraffians ignore and that is, Sraffa wrote a criticism of Hayek's capital theory book in 1932, and it's in that criticism that Sraffa developed this theory of spot and forward markets, and it's that theory which Keynes latched onto in his spot-forward market analysis. So there's a very good connection between Sraffa and the spot-forward markets. The other thing which they've latched onto, what was really anti-Keynesian, is The Production of Commodities by Means of Commodities. It has nothing to do with real world or with economics - it's an attack to show that the neoclassical system doesn't work. There are lots of ways of showing that it doesn't work, but basically the way Sraffa shows it doesn't work is by assuming that there's no substitutability between labour and capital. It's a fixed-coefficient system. So what? You know, the old neoclassicists would have said that wages were inflexible. It's the same thing. Real wages are inflexible in the Sraffian system. What does it prove? I don't think it proves anything."

"I dislike those who present myself as a Protestant philosopher; I am a philosopher and a Protestant."

"If we go back to the intention [Marx, Nietzsche and Freud] had in common, we find in it the decision to look upon the whole of consciousness primarily as "false" consciousness."

"The possibility of noncongruence, of discrepancy, in many ways already presupposes that individuals as well as collective entities are related to their own lives and to social reality not only in the mode of participation without distance but precisely in the mode of noncongruence. ... The presupposition here is precisely that of a social imagination, operating in both constructive and destructive ways, as both confirmation and contestation of the present situation."

"People do things, and then they imagine what they are doing in a kind of cloudy realm. Thus we say first there is a social reality in which people fight to earn their living, and so on, and this is real reality, as praxis. This reality is then represented in the heaven of ideas, but it is falsely represented as having a meaning autonomous to this realm, as making sense on the basis of things which can be thought and not done or lived. The claim against ideology therefore comes from a kind of realism of life, a realism of practical life for which praxis is the alternative concept to ideology. Marx's system is materialist precisely in its insistence that the materiality of praxis precedes the ideality of ideas."

"The "hermeneutics of suspicion" is a phrase coined by Paul Ricoeur to capture a common spirit that pervades the writings of Marx, Freud, and Nietzsche. In spite of their obvious differences, he argued, these thinkers jointly constitute a "school of suspicion." That is to say, they share a commitment to unmasking "the lies and illusions of consciousness;" they are the architects of a distinctively modern style of interpretation that circumvents obvious or self-evident meanings in order to draw out less visible and less flattering truths (Ricoeur 356). Ricoeur’s term has sustained an energetic after-life within religious studies, as well as in philosophy, intellectual history, and related fields[.]"

"In 1965, French philosopher Paul Ricœur called Marx, Nietzsche, and Freud the three “maîtres du soupçon,” the “masters of suspicion” that made us regard the conscience as something suspect. Because of these three ideologues, many no longer trust their conscience. They are no longer sure that it is the innate voice of God or human nature. What if the “masters of suspicion” were right, and what we call the voice of conscience is in fact the voice of those who want to deny us the right to revolution, to power, and to pleasure, who have instilled in us their pseudo-values and taught us to call them conscience?"

"Ricoeur distinguishes between two forms of hermeneutics: a hermeneutics of faith which aims to restore meaning to a text and a hermeneutics of suspicion which attempts to decode meanings that are disguised."

"Paul Ricœur speaks of the theologian as a hermeneut, whose task is to interpret the multivalent, rich metaphors arising from the symbolic bases of tradition so that the symbols may 'speak' once again to our existential situation."

"French philosopher Paul Ricœur (1913–2005), in his book “De l’interprétation. Essai sur Sigmund Freud,” published in 1965, coined the expression “school of suspicion” to describe the collective cultural aim of such famous authors as Karl Marx (1818–1883), Sigmund Freud (1856–1939), and Friedrich Nietzsche (1844–1900). While proclaiming very different and even opposite philosophies, in Ricœur’s view the ultimate attempt of Marx, Freud, and Nietzsche was to teach that reality itself cannot be trusted and fundamentally lies, and that all existing authorities are false. As “masters” (or teachers) “of suspicion,” their credo was not the legitimate critique of existing authorities for their mistakes and misdeeds, but the basic delegitimization of the very concept of authority in itself."

"Authorities ... are where they are only because God is allowing them to be there. They exist only at his sufferance. And if God is willing to put up with...the Roman Empire, you ought to be willing to put up with it, too. There is no indication God has called you to clear it out of the way or get it converted for him. You can't fight an Empire without becoming like the Roman Empire; so you had better leave such matters in God's hands where they belong."

"Whether or not our position fairly can be charged as “apolitical” depends entirely upon how one defines “political.” If “political” be taken in the narrow sense, as signifying those means and methods the world regularly accepts as normative for its doing of politics, then the position of me and mine clearly and is that of apoliticism. If, however, “political” be understood in the broad, etymological sense, as identifying whatever actions have public effect upon the life of the “city” (polis), then there are no grounds for accusing either “me” or any of “mine” of advocating apoliticism."

"It is less than four years since cohomological methods (i.e. methods of Homological Algebra) were introduced into Algebraic Geometry in Serre's fundamental paper[11], and it seems certain that they are to overflow the part of mathematics in the coming years, from the foundations up to the most advanced parts. ... [11] Serre, J. P. Faisceaux algébriques cohérents. Ann. Math. (2), 6, 197–278 (1955)."

"The introduction of the digit 0 or the group concept was general nonsense too, and mathematics was more or less stagnating for thousands of years because nobody was around to take such childish steps..."

"The question you raise “how can such a formulation lead to computations” doesn’t bother me in the least! Throughout my whole life as a mathematician, the possibility of making explicit, elegant computations has always come out by itself, as a byproduct of a thorough conceptual understanding of what was going on. Thus I never bothered about whether what would come out would be suitable for this or that, but just tried to understand – and it always turned out that understanding was all that mattered."

"I can illustrate the ... approach with the ... image of a nut to be opened. The first analogy that came to my mind is of immersing the nut in some softening liquid, and why not simply water? From time to time you rub so the liquid penetrates better, and otherwise you let time pass. The shell becomes more flexible through weeks and months — when the time is ripe, hand pressure is enough, the shell opens like a perfectly ripened avocado! A different image came to me a few weeks ago. The unknown thing to be known appeared to me as some stretch of earth or hard marl, resisting penetration ... the sea advances insensibly in silence, nothing seems to happen, nothing moves, the water is so far off you hardly hear it ... yet finally it surrounds the resistant substance."

"We should ask our fellow physicists to invent a principle of anti-interference, which would bring light out of two obscurities (Leray and Grothendieck)."

"Alexandre Grothendieck was very different from Weil in the way he approached mathematics: Grothendieck was not just a mathematician who could understand the discipline and prove important results—he was a man who could create mathematics. And he did it alone."

"No one but Grothendieck could have taken on algebraic geometry in the full generality he adopted and seen it through to success. It required courage, even daring, total self confidence and immense powers of concentration and hard work. Grothendieck was a phenomenon."

"Many people who knew Grothendieck during his time at I.H.E.S. speak of his kindness, his openness to any kind of question, his gentle humor. He was often barefoot. He fasted once a week in opposition to the war in Vietnam. Mazur recalled that Grothendieck had met a family at the local train station with nowhere to stay, and he invited them to live in the basement apartment of his home. He had a machine installed that helped make taramasalata—a fish-roe spread—so that they could sell prepared food at the market."

"He really never worked on examples, I only understand things through examples and then gradually make them more abstract. I don’t think it helped Grothendieck in the least to look at an example. He really got control of the situation by thinking of it in absolutely the most abstract possible way. It’s just very strange. That’s the way his mind worked."

"Weil's new mathematical language, algebraic geometry, had enabled him to articulate subtleties about solutions to equations that hitherto had been impossible. But if there was any hope of extending Weil's ideas to prove the Riemann Hypothesis, it was clear they would need to be developed beyond the foundations he had laid in his prison cell in Rouen. It would be another mathematician from Paris who would bring the bones of Weil's new language to life. The master architect who performed this task was one of the strangest and most revolutionary mathematicians of the twentieth century - Alexandre Grothendieck."

"Applications in arithmetic geometry (such as Weil conjectures, Ramanujan conjecture, Mordell conjecture, Shafarevich conjecture, Tate conjectures) are unthinkable in the classical style, these really need Grothendieck's foundations of algebraic geometry."

"Many mathematicians are rather childlike, unworldly in some sense, but Grothendieck more than most. He just seemed like an innocent—not very sophisticated, no pretense, no sham. He thought very clearly and explained things very patiently, without any sense of superiority. He wasn’t contaminated by civilization or power or one-up-manship."

"In Récoltes et Semailles, Grothendieck counts his twelve disciples. The central character is Pierre Deligne, who combines in this tale the features of John, "the disciple whom Jesus loved”", and Judas the betrayer. The weight of symbols!"

"Jean Dieudonné and Laurent Schwartz were able to discipline Grothendieck just enough to prevent him from running off in all directions, and to restrain his excessive attraction to extreme generality."

"Grothendieck’s undertaking throve thanks to unexpected synergies: the immense capacity for synthesis and for work of Dieudonné, promoted to the rank of scribe, the rigorous, rationalist and well-informed spirit of Serre, the practical know-how in geometry and algebra of Zariski’s students, the juvenile freshness of the great disciple Pierre Deligne, all acted as counterweights to the adventurous, visionary and wildly ambitious spirit of Grothendieck."

"A truth presented by Satan himself is just as true as a truth stated by God."

"Our own views are not prophecy, but interpretations of the holy prophets of old."

"We claim no infallibility for our presentations."

"While it is true that the white race exhibits some qualities of superiority over any other, we are to remember that there are wide differences in the same Caucasian (Semitic and Aryan) family; and also we should remember that some of the qualities which have given this branch of the human family its preeminence in the world are not such as can be pointed to as in all respects admirable...The secret of the greater intelligence and aptitude of the Caucasian undoubtedly in great measure is to be attributed to the commingling of blood amongst its various branches; and this was evidently forced in large measure by circumstances under divine control."

"What is the secret of the opposition and slander that is being raised up against me and against all who, like me, are Bible students? It is malice, hatred, envy, strife, on the part of those who are still hugging the nonsense of the Dark Ages and neglecting true Bible study. They see that their influence is waning. But they have not yet awakened to the true situation. They think that I am responsible for their smaller congregations and small collections. But not so. The real difficulty for them is that the people are becoming more intelligent and can no longer be driven with the crack of a merely man-made whip of fear."

"The present is a time of testing, we believe, to many of the Lord's people. Have we in the past been active merely because we hoped for our glorious change in A.D. 1914, or have we been active because of love and loyalty to the Lord and his message and the brethren!"

"I confess indebtedness to Adventists as well as to other denominations."

"Those who have caught the force of the lessons of the preceding volumes will see that God's Kingdom will not be one of outward, visible, earthly splendor, but of power and divine glory. This Kingdom has already come into executive authority, although it has not yet conquered and displaced the kingdoms of this world, whose lease of power has not yet expired. Hence it has not yet come into full control of earthly dominion."

"If we are correct in placing the beginning of the Time of the End at 1799, we should expect that there the falling into the error of church and state union would measurably cease, though it might require long years for the full recovery out of that snare of the devil. Looking back, we find that facts exactly correspond with this. Since that date there have been separations between empires and churches, but no new unions. Really, this date marks a new reformation on a more substantial basis. The influence of the Papacy over the kingdoms of Europe had previously been so great that its curses were dreaded by the nations as a withering blight, and its blessings desired for national prosperity. When Protestants separated from Papacy, they were received by the world as being merely a less corrupt substitute for the Papacy; and their favor, advice or sanction was often very similarly sought. But when Napoleon boldly ignored both the blessings and the curses of Papacy, and yet prospered phenomenally, his course not only greatly weakened the Papal influence of the various Protestant systems, in matters civil and political - which influence has grown very strong in two and a half centuries."

"We have thus shown that 1799 began the period called the Time of the End; that in this time Papacy is to be consumed piece-meal; and that Napoleon took away not only Charlemagne's gifts of territory (one thousand years after they were made), but also, afterward, the Papacy's civil jurisdiction in the city of Rome, which was recognized nominally from the promulgation of Justinian's decree, A. D. 533, but actually from the overthrow of the Ostrogothic monarchy, A. D. 539 - just 1260 years before 1799. This was the exact limit of the time, times and a half of its power, as repeatedly defined in prophecy. And though in some measure claimed again since, Papacy is without a vestige of temporal or civil authority to-day, it having been wholly "consumed". The Man of Sin, devoid of civil power, still poses and boasts; but, civilly powerless, he awaits utter destruction in the near future, at the hands of the enraged masses (God's unwitting agency), as clearly shown in Revelation. This Time of the End, or day of Jehovah's preparation, beginning A. D. 1799 and closing A. D. 1914, though characterized by a great increase of knowledge over all past ages, is to culminate in the greatest time of trouble the world has ever known; but it is nevertheless preparing for and leading into that blessed time so long promised, when the true Kingdom of God, under the control of the true Christ, will fully establish an order of government the very reverse of that of Antichrist."

"Satan's design in instigating the French revolution was to create an alarm throughout Europe, especially among the influential class, unfavorable to liberty, and so illustrate in France the theory that, were the superstitions of Rome to be overthrown and liberty to be given full sway, all law and order would speedily end. This was a master-stroke of policy, worthy of its author, and designed, as the prophet shows, to overwhelm the "woman" (the reformed Church), and to drive all conservatives and peace-lovers - rulers and ruled - back to union and harmony with Papacy. The failure of the scheme was not due to lack of craftiness in its designer, but to the overruling power of God, whereby he is able to cause all things to work together for good."

"Some of God's children, the "holy people", the writer among the number, though not associated with the "Miller movement", nor with the denomination subsequently organized, which calls itself the "Second Advent Church," have been looking at and "earnestly waiting" for Michael's Kingdom; and gladly we bear testimony to the "blessedness" of the wonderfully clear unfoldings of our Father's plan, at and since the fall of 1874 - the end of the 1335 days.Words fail us to express this blessedness! Only those who have been refreshed in spirit with this new wine of the Kingdom could appreciate it, if we could describe it. It is therefore something to be felt, rather than told. It was at and since the ending of those 1335 prophetic, symbolic days that the previous views of the Lord's presence, and the fact that we are even now living in the time of the "harvest" of this Gospel age, and in the time of the setting up of our Michael's (Christ's) Kingdom, came to be known."

"The writer, and co-laborers, proclaimed the fact of the Lord's presence, demonstrating it from prophecy, and on charts or tables, such as are used in this book, until the fall of 1878, when arrangements were made for starting our present publication, ZION'S WATCH TOWER, and Herald of Christ's Presence. By the Lord's blessing, millions of copies of this publication have carried abroad the tidings that the time is fulfilled, and that the Kingdom of Christ is even now being set up, while the kingdoms and systems of men are crumbling to their utter destruction."

"Thus we see clearly that the Papacy has substituted a false or sham sacrifice, in the place of the one everlasting, complete and never-to-be-repeated sacrifice of Calvary, made once for all time. Thus it was that Papacy took away from Christ's work the merit of being rightly esteemed the Continual Sacrifice, by substituting in its stead a fraud, made by its own priests. It is needless here to detail the reason why Papacy denies and sets aside the true Continual Sacrifice, and substitutes the "abomination," the Mass, in its stead; for most of our readers know that this doctrine that the priest makes in the Mass a sacrifice for sins, without which they cannot be canceled, or their penalties escaped, is at the very foundation of all the various schemes of the Church of Rome for wringing money from the people, for all her extravagancies and luxuries. "Absolutions", "indulgences", and all the various presumed benefits, favors, privileges and immunities, for either the present or the future life, for either the living or the dead, are based upon this blasphemous doctrine of the Mass, the fundamental doctrine of the apostasy. It is by virtue of the power and authority which the sacrifice of the Mass imposes upon the priests, that their other blasphemous claims, to have and exercise the various prerogatives which belong to Christ only, are countenanced by the people."

"Glancing along the pathway of the Church, from Luther's day until now, we can see that, step by step, reform of cleansing has progressed; for each set of reformers, as soon as they accomplished their own little item of cleansing, stopped and joined the others, in opposition to all further reform or cleansing."

"Intelligent and thinking people began to wonder why the Lord would resurrect the dead, if they were either in heaven or hell, and their portion forever unalterably fixed. Then they began to wonder why the dead were called dead, if really alive. Then they wondered why our Lord and the apostles said nothing about the dead being still alive, but on the contrary always pointed to a resurrection as the only hope; even declaring that if there be no resurrection all have "perished". (I Cor. 15:13-18.) Then our Lord's words, promising an awakening to "all that are in their graves," began to have a meaning; and it gradually came to be seen that the dead are not alive, but that death signifies the opposite of life. And those who sought found that the Scriptures are in perfect harmony with themselves on this subject, but in direct opposition to the common traditions of to-day, received from Papacy.The root of error being thus removed, the various branches soon began to wither; and soon it was seen that instead of everlasting life (in misery) being the punishment of the wicked, the reverse is the Bible statement of God's plan ;- that everlasting life is the reward for righteousness and that death, a cutting off from life, is the punishment for wilful sinners."

"Judaism was a divinely appointed type of the Millennial Kingdom of Christ which will control and regulate all matters; hence Judaism was properly a union of church and state - of religious and civil government. But, as we have already shown, the Gospel Church was in no sense to be associated in, or to have anything to do with, the government of the world, until her Lord, the King of Kings, comes, assumes control, and exalts her as his bride to share in that reign of righteousness. Neglecting the Lord's words, and following human wisdom, theories and plans, the great system called Christendom, embracing all governments and creeds professing to be Christ's (but a miserable counterfeit of the true Kingdom of Christ), was organized before the time, without the Lord, and of wholly unfit elements. The fall of Babylon as an unfit church-state system, and the gathering out of the worthy wheat, therefore, can be and is well illustrated by the fall of Judaism."

"Unhealed Babylon is now sentenced to destruction: the whole system - a system of systems - is rejected, and all of God's people not in sympathy with her false doctrines and practices are now called to separate themselves from her."

"The reason for not attempting to purify the nominal systems is that no amount of cleansing would make the unconsecrated mass of "Christendom" and their organizations, civil and ecclesiastical, suitable to the Lord's work, now to be commenced on this earth. During the past eighteen centuries he has been selecting the truly consecrated, the worthy ones, and now all that remains to be done is to select from among the living those of the same class - and they are but few - as only a few are lacking to complete the fore-ordained number of members in the body of Christ. The reason for discarding all human organizations, and not reforming the least objectionable one and calling out of all others into it, now, is shown by our Lord's treatment of the various Jewish sects in the harvest or close of their dispensation; for then, as now, all were rejected, and the "Israelites indeed" were called out of all, into freedom and taught the will and plan of God by various chosen vessels of God's own selection."

"Our Lord's new doctrines were the new wine, while the Jewish sects were the old wine-skins. Suppose that our Lord had joined one of those sects and had begun a reform in it: what would have been the result? There can be no doubt that the new truths, if received, would have broken up that sect completely. The power of its organization, built largely upon sectarian pride, and cemented by errors, superstitions and human traditions, would forthwith have been destroyed, and the new doctrines would have been left stranded - hampered, too, by all the old errors and traditions of that sect, and held responsible for its past record by the world in general."

"How strong the expression, "She is become the habitation of demons, and the hold of every foul spirit, and a cage of every unclean and hateful bird." How true it is, that the most execrable of society seek and wear the garb of Christian profession and ceremonialism, in some of the various quarters (sects) of Babylon. Every impure principle and doctrine, somehow and somewhere, finds representation in her. And she is a "cage" which holds securely not only the Lord's meek and gentle doves, but also many unclean and hateful birds. Of all the defaulters, and deceivers of men and of women, how many are professedly members of Christ's Church! and how many even use their profession as a cloak under which to forward evil schemes! It is well known that a majority of even the most brutal criminals executed die in the Roman Catholic communion."

"God's Word reveals the fact that the nominal church, after its fall from his favor and from being his mouth-piece (Rev. 3:16), will gradually settle into a condition of unbelief, in which the Bible will eventually be entirely ignored in fact, though retained in name, and in which philosophic speculations of various shades will be the real creeds. From this fall the faithful sealed ones will escape; for they will be "accounted worthy to escape all these things that shall come to pass, and to stand" - not fall, in the time of the Lord's presence. (Luke 21:36.) In fact, many are already thus settling, - retaining the forms of worship, and faith in a Creator and in a future life, but viewing these chiefly through their own or other men's philosophies and theories, and ignoring the Bible as an infallible teacher of the divine purposes. These, while retaining the Bible, disbelieve its narratives, especially that of Eden and the fall. Retaining the name of Jesus, and calling him the Christ and Savior, they regard him merely as an excellent though not infallible exemplar, and reject entirely his ransom-sacrifice - his cross. Claiming the Fatherhood of God to extend to sinners, they repudiate both the curse and the Mediator."

"The feeling of uneasiness and insecurity, if not bound by the chains of some sect, is general. It is begotten of the false idea, first promulgated by Papacy, that membership in an earthly organization is essential, pleasing to the Lord and necessary to everlasting life. These earthly, humanly organized systems, so different from the simple, unfettered associations of the days of the apostles, are viewed involuntarily an almost unconsciously by Christian people as so many Heaven Insurance Companies, to some one of which money, time, respect, etc., must be paid regularly, to secure heavenly rest and peace after death. Acting on this false idea, people are almost as nervously anxious to be bound by another sect, if they step out of one, as they are if their policy of insurance has expired, to have it renewed in some respectable company."

"As a people [Jews] still have faith in God, though in their blindness and pride of heart they have stumbled over the humility of God's appointed messenger for the world's salvation; so that, instead of receiving him, they crucified the Savior, the Lord of glory. And yet the apostles and prophets show us that even this flagrant crim, to which their pride and self-will drove them, was not one which could never be forgiven them. Because of it, they have been punished, and that severely. When they condemned the Just One and said, "His blood be upon and upon our children," they little expected the fearful recompense which followed."

"Thus we see remarkable indications of God's returning favor to Israel: in driving them out of other countries by great persecutions, in opening up Palestine to receive them, in inviting them thither by special providences in their favor in the way of benevolent enterprises for their improvement and assistance, and also in this significant movement which is the beginning of the turning away of Israel's blindness. And how evidently it is all of God!"

"The Great Pyramid... proves to be a storehouse of important truth - scientific, historic and prophetic - and its testimony is found to be in perfect accord with the Bible, expressing the prominent features of its truths in beautiful and fitting symbols. It is by no means an addition to the written revelation: that revelation is complete and perfect, and needs no addition. But it is a strong corroborative witness to God's plan..."

"The old theory that [the Great Pyramid] was built as a vault or tomb for an Egyptian king is unworthy of credence; for, as we shall see, it required more than the wisdom of the present day, to say nothing of that of Egypt four thousand years ago, to design such a structure. Besides, it contains nothing in the way of a casket, mummy or inscription. It was not until we had come into the time called in Daniel's prophecy "the Time of the End", when knowledge should be increased, and the wise should understand God's plan (Dan. 12:4, 9, 10), that the secrets of the Great Pyramid began to be understood, and our questions began to have a reasonable answer."

"Firmly incased in this solid rocky structure, beyond the power of nature's storms or of the ruthless hand of the destroyer, the outline drawings of God's great plan have stood for four thousand years, prepared to give their testimony at the time appointed, in corroboration of the similarly revealed, but for ages hidden, testimony of the sure Word of Prophecy. The testimony of this "Witness to the Lord in the land of Egypt," like that of the written Word, points with solemn and unerring precision to the final wreck of the old order of things of the "Pit" of oblivion, and to the glorious establishment of the new, under Christ Jesus, the great Chief Corner-stone of God's eternal building, in conformity with the lines of whose glorious character all things worthy of everlasting existence must be built up under him. Amen! Amen! Thy Kingdom come! Thy will be done on earth as it is done in heaven!"

"As in some secret societies there are different steps or grades--for instance, all Masons are familiar with the secrets pertaining to the first degree yet not all Masons are familiar with the secrets, etc., pertaining to the thirty-second degree, so in God's Secret Order there are"

"Free Masons have waited twenty-five hundred years for the same glorious personage, as Hiram Ab iff, the great Master Mason whose death, glorification and future appearing are continually set before them by the letters upon their keystones. He died a violent death, they claim, because of his loyalty to the Divine secrets typed in Solomon's Temple. He must reappear, they claim, in order that the great antitypical Temple may be completed and its grand service for Israel and for all peoples may be accomplished. They claim that his presence is to be expected speedily. Christians of every shade, in proportion as they are conversant with the Bible (Old Testament and New), also believe in a great Temple Builder who died because of His faithfulness to the Divine plans for the spiritual Temple, the elect Church (1 Peter 2:4,5); Him they expect to come a second time "in power and great glory" to complete the Temple which is His Body, and in and through that spiritual and glorious Temple to bless Israel and all the families of the earth. His Second Presence in glory and power, but invisible to men, is believed to be imminent.--Rev. 1:7; 3:20."

"The two most prominent messengers, are the first and the last - St. Paul and Pastor Russell."

"The doctrine of predestination and eternal punishment gave him particular difficulty, and by the time he was seventeen he had become an avowed skeptic, discarding the Bible and the creeds of the churches."

"An examination of Russell's eschatalogy reveals that he was an avid reader, and if not a plagiarist, certainly was given to "creative adaptation". The current leadership of the Watch Tower Bible and Tract Society likes to claim a special spiritual authority from God that they trace back to Russell. They would have the world believe that Russell uniquely understood the "times and seasons" that he had found himself in, and that he was led by God to understand the element of chronology that is the backbone of their belief system to this day. Although the vast majority of millenarian groups ultimately abandoned their theories, the Watch Tower system is basically a carryover of stale nineteenth-century Adventism."

"The modern Witness believes that Russell was selected and used by God because of his understanding of the various facets of the return of Christ and the end of the age. The evidence proves otherwise. The doctrinal system he developed was nothing more than a rehash of concepts and beliefs derived from other people whose theories had been in existence for a long time. Probably the only unique feature about Russell was the he took all these borrowed concepts and applied smart merchandising methods to spread them far and wide."

"Russell referred quite openly to the assistance in Bible study he had received from others.... C. T. Russell used the Watch Tower and other publications to uphold Bible truths and to refute false religious teachings and human philosophies that contradicted the Bible. He did not, however, claim to discover new truths.....What about other Bible doctrines that were discussed in the Watch Tower and other publications? Did Russell take full credit for uncovering these gems of truth? Explained Russell: “We found that for centuries various sects and parties had split up the Bible doctrines amongst them, blending them with more or less of human speculation and error . . . Then how did Russell perceive the role that he and his associates played in publishing Scriptural truth? He explained: “Our work . . . has been to bring together these long scattered fragments of truth and present them to the Lord’s people—not as new, not as our own, but as the Lord’s. . . . We must disclaim any credit even for the finding and rearrangement of the jewels of truth.” He further stated: “The work in which the Lord has been pleased to use our humble talents has been less a work of origination than of reconstruction, adjustment, harmonization.”"

"Charles Taze Russell left a legacy of prophetic speculation, pseudoreligious theology, and pseudoscientific, pseudomedical quackery that persists in the present-day Watch Tower organization with continued change and adaptation (a hallmark of Watch Tower policy). His life was plagued by lawsuits, controversy, a disintigrated marriage, and the failure of all his prophecies. In his lifetime he played many roles, some of which were ascribed to him by his followers - businessman, orator, writer, teacher, Bible exegete, scholar, historian, medical advisor, and, above all, prophet of God."

"He never attended the higher schools of learning, knows comparatively nothing of philosophy, systematic or historical theology, and is totally ignorant of the dead languages, and yet he is successful in making his disciples believe that the most difficult passages in the Old Testament and the book of Revelation are as simple as a sunbeam to him. "Pastor" Russell was never ordained and has no church affiliation. He would not be given a place in the pulpit of any evangelical church on the American continent or any other country where he and his religious views are known. By thousands he is believed to be a religious fakir of the worst type, who goes about like the Magus of Samaria enriching himself at the expense of the ignorant. Years ago he gave himself the title of "Pastor" and from this many have inferred that he was a properly approved minister of the gospel."

"The teaching of Russell is contrary to all the accepted standards of faith, both Protestant and Catholic. He denies not only the fundamentals of the Bible regarding the God-given plan of salvation, but admits that his views stand against the whole of Christendom, without exception, and denounces every creed and every orthodox church from the beginning of his dispensation to the present. He claims that he is the only one who has the proper understanding of the Scriptures, and condemns, without exception, the translators of the Bible and all ministers as untrue and deceitful. He does this only to attract attention to himself and his cult. For a man to condemn all other men as liars, deceitful and cowards, as Russell is doing for the purpose of exalting himself, makes him a deceiver and a false prophet, and one who is not to be trusted in matters of religion, to say nothing of morals."

"Instead of using religious activity to acquire material wealth for himself, Brother Russell spent all his resources in the Lord’s work. After his death it was reported in The Watch Tower: “He devoted his private fortune entirely to the cause to which he gave his life. He received the nominal sum of $11.00 per month for his personal expenses. He died, leaving no estate whatsoever.”"

"It seemed to him that the Order of St Clement labored under the curse of mediocrity, and had done so almost from the beginning. In Europe, the Clementines hadn't (it was always said) recovered from the French Revolution. It was certain that they hadn't ever really got going in the New World. Their history revealed little to brag about – one saint (the Holy Founder) and a few bishops of missionary sees, no theologians worthy of the name, no original thinkers, not even a scientist. The Clementines were unique in that they were noted for nothing at all. They were in bad shape all over the world. The Chicago province was probably better off than the others, but that wasn't saying much. Their college was failing, their high schools were a breakeven proposition at best, and their parishes, except for a few, were in unsettled parts of Texas and New Mexico where no order in its right mind would go. The latest white elephant was an abandoned sanitarium in rural Minnesota! But that was typical of Father Boniface and the rest of them. They just didn't know a bad thing when they saw it – or a good one."

"for Catholic writers, you must also think of James Farrell...And what about this guy Powers who writes about priests all the time? Those are great stories."

"Western civilisation, with its own spirituality, has permeated all corners of the earth. My thesis is that this is the spirituality of money."

"THE COURT: . . . Mr. Dellinger, do you care to say anything? Only in respect to punishment."

"The way of life that destroyed Hiroshima and Nagasaki and is reported to have roasted alive a million people in Tokyo overnight is international and dominates every nation of the world, but we live in the United States, so our struggle is here. With this way of life, death would be more appropriate. There could be no truce or quarter. The prejudices of patriotism, the pressures of our friends and fear of unpopularity and death should not hold us back any longer. It should be total war against the economic and political and social system which is dominant in this country. The American system has been destroying human life in peace and in war, at home and abroad for decades. Now it has produced the growing infamy of atom bombing. Besides these brutal facts, the tidbits of democracy mean nothing. Henceforth, no decent citizen owes one scrap of allegiance (if he ever did) to American law, American custom or American institutions."

"I wanted the State of Massachusetts, which was called a Commonwealth but was filled with private wealth and private property, to change, as the early Christians had changed. They "had all things in common, and sold their possessions and goods and parted them to all men as every man had need.""

"Before reading this book, I knew and greatly admired Dave Dellinger. Or so I thought. After reading his remarkable story, my admiration changed to something more like awe. There can be few people in the world who have crafted their lives into something truly inspiring. This autobiography introduces us to one of them, with the simplicity and integrity that characterizes everything Dave has done."

"All of his life he really struggled against war. It was interesting, I was in World War II. I was a bombardier in World War II, I wasn’t thinking about pacifism or war. You know, I was imbued like everybody else with the idea of a good war. Dave Dellinger saw beyond that. He saw farther than that. He was a conscientious objector in World War II. Not that he didn’t understand the dangers of fascism, but he thought it was necessary to uphold the ideal of non-violent resistance to fascism, to war."

"He was so consistent, and his conscience was absolutely seamless. We all had a great mentor and friend who could be called upon in almost any direction relative to human decency and peaceableness, and who fulfilled that enduring saying of Gandhi that the peacemaker belongs where the war is, not where the peace is. David would set out for this or that trouble spot doing what could be done, and daring at times what could not be done. And for this, he will be in our memory as long as we live. Myself and my family and my friends. God bless him, God rest him."

"The astonishing thing about Einstein's equations is that they appear to have come out of nothing."

"The conclusion seems to be irresistible that such laws of nature as the principle of conservation of energy, the principle of conservation of momentum and the law of gravitation are necessary consequences of our modes of measurement. They are, in fact, elaborately disguised identities which could have been predicted a priori by a being of sufficiently powerful analytical insight who fully understood all that is implied in the way we measure space-time intervals."

"Our own attitude to intercourse with "spirits" must be determined not by the authority of great teachers of the 13th or any other century, but by our examination in the light of the best secular knowledge of our time of the revelation of spiritual truth given by Christ."

"A perfectly evil human society is unthinkable: it would be self-destructive. We therefore deny that any society of absolutely evil spirits could be permanent. Evil in short, cannot be a unifying spiritual principle: to put it colloquially, there must be some good in the Devil or he must ultimately destroy himself. It is certain that the Devil cannot be the creative source of evil in the same way that God is the creative source of good."

"Human experience has pronounced "black magic" a delusion. Its practice is criminal folly: criminal because its objective is evil, folly because the means employed are futile."

"There has been the assumption that men are finite spirits. They are, that is to say, not only animals with a brief terrestrial existence, but in them is an element which comes from, and belongs to, the spiritual world. This world we postulate to be the world of eternal reality, of God; and we assume that in it whatever is of God, the things that are good, beautiful and true, will exist for ever with Him. We have then, to justify our belief that, because such God-like qualities exist in human personality, that personality will survive the destruction of the body."

"We see in man three elements; the material body, the life principle and the element of human personality. The last has only slowly reached its present complexity and is still far from the power and perfection that we can imagine it will some day possess."

"Man is what he is, because a spiritual element has entered into, and taken possession of, animal consciousness. This spiritual element is not, according to Christian teaching, divine: but it is capable of entering into relations with God. It can perceive Him: in thought, it can reason as to His nature and actions: in will and feeling, it can serve and love Him, or disobey and fear Him. Such activity shows itself in what we call the working of conscience."

"Revelation can be supplemented by reason. Christ Himself gave reasons for His belief, and put in modern form, these reasons are, to my mind, conclusive. You remember the passage in the earliest Gospel: "But as touching the dead, that they are raised; have ye not read in the book of Moses, in the place concerning the bush, how God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living: ye do greatly err" (Mark xii, 26 R.V.) Herein, in a form adapted to Jewish thought is "the one great argument which has made most sincere believers in God believers in Immortality also."

"Barnes was notorious for delivering what the press called his "guerilla sermons," in which he pointed out the need for the church to be honest in admitting how much of its traditional dogma would have to be abandoned if evolution theory was accepted. Even a progressionist, teleological evolutionism required a reinterpretation of the doctrine of original sin. To begin with, Barnes said little about the actual process of evolution, but he seems to have assumed that it was purposeful and aimed at the production of higher mental states. In 1930, though, he obtained a copy of R. A. Fisher's Genetical Theory of Natural Selection and began a correspondence with Fisher, who had studied under him while a student at Cambridge. Barnes was one of the few clergymen who could actually understand Fisher's mathematics (although even he admitted that it was hard going)... He did not concede that the selection theory offered a complete explanation, and he continued to believe that evolution was intended to produce beings with higher mental and spiritual qualities, but he was now aware that the more simpleminded forms of teleology were unacceptable."

"The Roman Catholics were already prominent in the debate on abortion in Britain in the 1930s. It is notable, for example, that only two religious groups were keen to give evidence before the Inter-Departmental Committee in Abortion between 1937 and 1939 or sent written statements to the Committee. One was the Modern Churchmen's Union, and in particular its most prominent supporter, though not a member, Ernest William Barnes, the Anglican Bishop of Birmingham, which was concerned to advance the cause of abortion on eugenic grounds, and the other was the Roman Catholics... No representatives of the Protestant Nonconformist Churches took part or made statements (Report of the Inter-Departmental Committee 1939)"

"Although he was trained in mathematics and was not a biblical scholar... Barnes, undertook to write a book about the origins of the Christian religion. Published in 1947, The Rise of Christianity caused a stir because it was so frankly dismissive of traditional Christian dogma, especially the miraculous. In this book, for example, Barnes calls the birth stories "edifying legend." He observes that the roots of the story of the Virgin Birth are "pagan." He questions the dogma of the Logos—the eternal word incarnate in this man, Jesus—set forth in the first chapter of John's Gospel. And he denies the bodily resurrection of Christ. Like Thomas Jefferson, he admires Jesus' character and teaching."

"The only Bishop (Ernest William Barnes...) in the Royal Society appears to have contracted the habit so prevalent among popular scientists of making stupid and unsupported statements... In his book, Scientific Theory and Religion, he tells us that the flatness and fixity of the earth were "taken over into the Christian Creeds." Which creeds? ...he describes as erroneous the "authorized teaching of the Roman Church" regarding the date of creation. What date did the Church authorize? He also refers to the "doctrine of the special creation of the species." There is no such doctrine. Incidentally one of the most eminent of English mathematicians, Professor Whittaker, F.R.S., severely criticizes the mathematical theories that are put forward in this book by Bishop Barnes."

"With a view to recalling Clausen's identity, we begin by introducing the generalized Gaussian and Clausenian hypergeometric function defined, in the notations of Leo Pochhammer and Ernest William Barnes... as already pointed out by Barnes, the generalized hypergeometric function pFq originated with Clausen and was studied, among others, by Johannes Karl Thomae, Édouard Jean-Baptiste Goursat, and Pochhammer whose voluminous work on the subject provides a detailed development of the theory."

"In general, Protestants of that era [late 1930s] did not object to state involvement in reproductive control; indeed, some of the Protestant Churches had originated as extensions of state power in the first place. Many protestants embraced eugenics as part of a broader trend towards acceptance of the secularization of modern societies. ...Many Protestant theologians were outspoken eugenicists, and some even supported eugenic sterilization: in Britain, William Ralph Inge, the dean of St. Paul's and Ernest William Barnes, the Bishop of Birmingham; in Germany, Hans Harmsen... in Romania, Alfred Csallner... Such direct involvement with eugenics demonstrates that a religiously sanctioned programme of human improvement was possible."

"The philosophical consequences of the General Theory of Relativity are perhaps more striking than the experimental tests. As Bishop Barnes has reminded us, "The astonishing thing about Einstein's equations is that they appear to have come out of nothing." We have assumed that the laws of nature must be capable of expression in a form which is invariant for all possible transformations of the space-time co-ordinates and also that the geometry of space-time is Riemannian. From this exiguous basis, formulae of gravitation more accurate than those of Newton have been derived. As Barnes points out..."

"For the early Church, "church" and "world" were visibly distinct yet affirmed in faith to have one and the same lord. This pair of affirmations is what the so-called Constantinian transformation changes (I here use the name of Constantine merely as a label for this transformation, which began before AD200 and took over 200 years; the use of his name does not mean an evaluation of his person or work). The most pertinent fact about the new state of things after Constantine and Augustine is not that Christians were no longer persecuted and began to be privileged, nor that emperors built churches and presided over ecumenical deliberations about the Trinity; what matters is that the two visible realities, church and world, were fused. There is no longer anything to call "world"; state, economy, art, rhetoric, superstition, and war have all been baptized."

"The church will be most effective where it abandons effectiveness and intelligence for the foolish weakness of the cross."

"What was centrally new about Christ ... was His willingness to sacrifice, in the interest of non-resistant love, all other forms of human solidarity, including the legitimate national interests of the chosen people. The Jews had been told that in Abraham all the nations would be blessed and had understood this promise as the vindication of their nationalism. Jesus revealed that the contrary was the case: the universality of God's kingdom contradicts rather than confirms all particular solidarities and can be reached only by first forsaking the old aeon."

"It is often mistakenly held that the key concept of Jesus' ethic is the "Golden Rule": "do unto others as you would have them do unto you." This is stated by Jesus, however, not as the sum of his own teaching but as the center of the law (Mark 12:28-29, Matt. 22:40, citing Lev. 19:15). But Jesus' own "fulfillment" of this thrust of the law, which thereby becomes through his own work a "new commandment" (John 13:34, 15:12, 1 John 2:18) is different, "Do as I have done to you" or "do as the Father did in sending his Son.""

"A dichotomy between the religious and the social must be imported into the [New Testament]; it cannot be found there. The "cross" of Jesus was a political punishment; and when Christians are made to suffer by government it is usually because because of the practical import of their faith, and the doubt they cast upon the rulers' claim to be "Benefactor.""

"God speaks where his people gather and are free to be led. The marks of the validity of the conclusions they reach are to be sought not alone in the principles applied but in the procedure of the meeting. Were all free to speak? Was every speech heard and weighed?"

"A minority may do for a society what the conscience does for an individual."

"If truth were left to a market philosophy, there would be no point in continuing to make an argument for which there are no takers, or to ask a question for which there are no answers. The minority community has other grounds to sustain a wholesome discomfort and thereby keeps the door open for solutions not yet found."

"Pre-Constantinian Christians had been pacifists, rejecting the violence of army and empire not only because they had no share of power, but because they considered it morally wrong; the post-Constantinian Christians considered imperial violence to be not only morally tolerable but a positive good and a Christian duty."

"After Constantine ... the ruler, not the average person or the weak person, is the model for ethical deliberations. A moral statement on the rightness of truth-telling or the wrongness of killing is tested first by whether a ruler can meet such standards."

"What would happen if everyone did it? If everyone gave their wealth away what would we do for capital? If everyone loved their enemies who would ward off the Communists? This argument could be met on other levels, but here our only point is to observe that such reasoning would have been preposterous in the early church and remains ludicrous whenever committed Christians accept realistically their minority status. Far more fitting than "What if everybody did it" would be its inverse, "What if nobody else acted like a Christian, but we did?""

"Radical Protestants have always been concerned for the inwardly authentic quality of personal experience and commitment. From this perspective one judges the run-of-the-mill piety which is satisfied with conformity to easily attained patterns of expression. This critical perspective on hypocrisy and superficiality presupposes a more authentic alternative, which is very difficult to define. Once it is clearly defined, that new, more authentic form becomes inauthentic in its turn; yet that kind of preoccupation always belongs as part of the radical Protestant vision. The "civil religion" is judged for being feasible; its demands are too attainable."

"Jesus once said that the dead should left to bury the dead (Luke 9:60). This shows no disrespect for the dead. It shows an awareness that there are some functions in society that will be well taken care of without Christians investing their creativity in those functions. Someone else, in meeting such needs, can make a stable living. Burying the dead is still one of the businesses in which you can make a stable living. There are other such services that we can count on society handling by itself. Leadership in government and business are among these. Let us reserve our limited creativity for functions that will not be taken care of if we do not to it."

"The gods of all pagan faiths have been allied with the rich rulers. The priests of most religions are the employees of the landowners. But the God of Israel has always claimed to be with the poor—whether in the legislation of Deuteronomy, the words of the prophets, or the experiences of the New Testament. Our God is on the side of the poor."

"The particular temptation of contemporary Christian communities is to tailor our beliefs so that they are socially respectable. Whether our beliefs are respectable or not varies from place to place and from time to time. Right now it happens that in Western society there is a growing awareness of the relevance of Christian commitment. But if this were not the case, it should be no less surely and no less arrogantly our commitment. We must not let our decision about Christian obedience be measured by what our neighbors would consider "socially responsible.""

"Our love grows soft if it is not strengthened by truth, and our truth grows hard if it is not softened by love."

"We must allow the Word of God to confront us, to disturb our security, to undermine our complacency and to overthrow our patterns of thought and behavior."

"I could never myself believe in God, if it were not for the cross. The only God I believe in is the One Nietzsche ridiculed as 'God on the cross'. In the real world of pain, how could one worship a God who was immune to it? I have entered many Buddhist temples in different Asian countries and stood respectfully before the statue of the Buddha, his legs crossed, arms folded, eyes closed, the ghost of a smile playing round his mouth, a remote look on his face, detached from the agonies of the world. But each time after a while I have had to turn away. And in imagination I have turned instead to that lonely, twisted, tortured figure on the cross, nails through hands and feet, back lacerated, limbs wrenched, brow bleeding from thorn-pricks, mouth dry and intolerably thirsty, plunged in God-forsaken darkness. That is the God for me! He laid aside his immunity to pain. He entered our world of flesh and blood, tears and death. He suffered for us. Our sufferings become more manageable in the light of his. There is still a question mark against human suffering, but over it we boldly stamp another mark, the cross which symbolizes divine suffering."

"An intellectual who accommodates the ruling caste betrays the spirit. For the spirit is not conservative and grants no privileges. It dissolves; it equalizes; and it pushes through the ruins of hundreds of castles toward the final fulfillment of truth and justice, and their completion, even if it is the completion of death."

"I always say, be human and preach humanity. I started my humanitarian service by strictly observing four principles: truth, simplicity, hard-work and punctuality, and I repeat, be human, preach humanity and adopt humanity."

"My religion is humanitarianism, which is the basis of every religion in the world."

"My mission is to love human beings. ... Each day is the best day of my life."

"To me serving "Mazloom" (destitute & deprived of rights) is just like praying and all human beings are equal and they all deserve equal treatment, respect, care and love."

"I am a beggar for the poor. Serving humanity is the biggest Jihad."

"People have become educated but have yet to become human."

"Empty words and long praises do not impress God. Show Him your faith by your deeds."

"Whereas the entire meaning of the Quran must easily be interpreted by the lives of Muslims, Islam's followers abandoned its essence."

"I do not have any formal education. What use is education when we do not become human beings? My school is the welfare of humanity."

"Take care of the poor people of my country."

"Edhi was "a living example of social justice, compassion and solidarity in action.""

"As a reporter, I have met presidents, prime ministers and reigning monarchs. Until meeting the Pakistani social worker Abdul Sattar Edhi, I had never met a saint. … Shaking hands, I knew I was in the presence of moral and spiritual greatness."

"As a journalist, I interviewed many people, including heads of state, celebrities and intellectuals. But the one who meant the most to me, the one I most looked forward to, and thought so much about, was the brief interview I had with Pakistan’s most beloved son, Abdul Sattar Edhi."

"Abdul Sattar Edhi was … a heroic servant of humanity"

"From nothing he built one of the world’s largest and most respected charities, serving humanity was his religious duty."

"In remembering Edhi sahib, we should also resolve to work for peace between India and Pakistan."

"If judge and jury had to hang the prisoner themselves in cold blood, there would be fewer executions; if we each had to butcher our own meat, there would be a great increase in the number of vegetarians."

"Ernest Crosby, a leading single-taxer and Tolstoyan, who was also a gifted poet and writer."

"I do not believe that just because you're opposed to abortion, that that makes you pro-life. In fact, I think in many cases, your morality is deeply lacking if all you want is a child born but not a child fed, not a child educated, not a child housed. And why would I think that you don't? Because you don't want any tax money to go there. That's not pro-life. That's pro-birth. We need a much broader conversation on what the morality of pro-life is."

"The secret of life is to let every segment of it produce its own yield at its own pace. Every period has something new to teach us. The harvest of youth is achievement; the harvest of middle-age is perspective, the harvest of age is wisdom; the harvest of life is serenity."

"True believing Christians are sheep among wolves. ... They employ neither worldly sword nor war, since with them killing is absolutely renounced."

"It is not yet definitely proven that germs are essential elements in the production of any disease. It seems probable that they are only incidental and perhaps beneficial factors. However, this much is certain, whatever part they perform in the production of disease, germs alone can no more produce disease than a seed alone can produce a tree. Just as a seed must have fertile soil, moisture, warmth, air and sunlight, if it is to grow into a tree, so the germ, if it is to produce disease, must find certain essential conditions existing in the bodies of those it enters before it can do the slightest harm."

"The cannibal goes out and hunts, pursues and kills another man and proceeds to cook and eat him precisely as he would any other game. There is not a single argument nor a single fact that can be offered in favor of flesh eating that cannot be offered, with equal strength, in favor of cannibalism."

"It is always a much easier task to educate uneducated people than to re-educate the mis-educated."

"So far from vegetarianism springing from the anthropomorphism of predominantly urban dwellers, as has been suggested by its more superficial critics, it and its inevitable successor veganism are increasingly being recognised as a logical, even inescapable, process, essentially relevant, essentially practical, essentially compassionate to all species."

"This anthology proves that there is nothing new about the realization of the connection between our treatment of non-humans and of each other. Clear minds down the centuries have seen that the violence man shows to man is inextricably linked to the violence we have inflicted upon other species and our shared environment."

"Until we establish a felt sense of kinship between our own species and those fellow mortals who share with us the sun and shadow of life on this agonized planet, there is no hope for other species, there is no hope for the environment, and there is no hope for ourselves."

"We will one day think it as horrible to eat animals as we now think it horrible to eat each other."

"We can see quite plainly that our present civilisation is built on the exploitation of animals, just as past civilisations were built on the exploitation of slaves, and we believe the spiritual destiny of man is such that in time he will view with abhorrence the idea that men once fed on the products of animals' bodies."

"One of my earliest recollections in life was being taken for holidays to the little farm where my father had been born. … The cows "gave" milk, the hens "gave" eggs … but I couldn't for the life of me see what the pigs "gave", and they seemed … such friendly creatures, always glad to see me, and grateful for almost anything that was thrown to them in the sty. … I still have vivid recollections of the whole process from start to finish, including all the screams of course, which were only feet away from where this pig's companion still lived. And then, when the pig had finally expired, the women came out, one after another, with buckets of this scalding water, and the body of the pig was scraped – all the hairs were taken away. The thing that shocked me, along with the chief impact of the whole setup, was that my Uncle George, of whom I thought very highly, was part of the crew, and I suppose at that point I decided that farms, and uncles, had to be re-assessed. They weren't all they seemed to be, on the face of it, to a little, hitherto uninformed boy. And it followed that this idyllic scene was nothing more than Death Row. A Death Row where every creature's days were numbered by the point at which it was no longer of service to human beings."

"Most Christians desire nonviolence, yes; but they are not talking about a nonviolent struggle for justice. They mean simply the absence of conflict."

"The church says to the lion and the lamb, "Here, let me negotiate a truce," to which the lion replies, "Fine, after I finish my lunch.""

"Violence is so successful as a myth precisely because it does not seem to be mythic in the least. Violence simply appears to be the nature of things. It is what works. It is inevitable. ... The roots of this devotion to violence are deep, and we will be well rewarded if we trace them to their source. When we do, we will discover that the religion of Babylon—one of the world's oldest, continuously surviving religions—is thriving as never before in every sector of contemporary American life, even in our synagogues and churches. It, and not Christianity, is the real religion of America."

"Besides an unmasking of the oppressors, there must also be a healing of the servile will in their victims."

"The victory of faith over the Powers lies, not in immunity to their wrath, but in emancipation from their delusions."

"I am, constitutionally, an actress and I think to be an actor is not only a different kind of discipline, but it’s completely introspective. So the solitude which is absolutely mandatory to write well is, I think, is hard for me. It’s training muscles I haven’t used very much. I love to write. I can write. But I’ve done nothing like this before and it will be a challenge."

"I think I’m more committed now. Some things are just serendipitous. My mother had the disease and I got involved with the organization, and then I met this splinter group out of the University of Minnesota Hospital, Dr. Karen Ashe and the team at the Grossman Center (for Memory Research and Care). I became sort of their spokesperson and then I got published. I published a first essay and a second essay and I’m up to my sixth essay. I speak all over the country and sometimes all over the world. It’s grown and blossomed into something that feels right. I’ve had a really good life and a wonderful career. I’ve been comfortable and I’ve been healthy. And I adored my mother. So this is my way to give back."

"The generally accepted computation is that 2½ acres of land are required to provide a minimum adequate diet for each person, by Western standards anyhow. On a vegetarian diet it has been estimated that 1½ acres per head may provide enough. The reason for this difference is that animals grazed for meat-eating purposes require about 15 times more land than is necessary to raise an equivalent amount of nutrition in the form of grains, vegetables and fruit for human consumption. This means that India, on a vegetarian diet, is living far more wisely within its own land resources than are the meat-eating peoples."

"As the misfortune befell in November [1918], I threw myself into the woodcut.. .It is a technique that provokes one to confession, to the unmistakable statement of what one finally means. It, or far more she, enforces a certain general validity of expression.. .I have finished a number of large woodcuts that deal with all of the distress of the times."

"The key to changing the world and pursuing justice and disarmament is to allow the God of peace to disarm our hearts, make us instruments of peace, and lead us together on the road of peace."

"Nonviolence begins with the insights that all life is sacred, that all human beings are children of the God of peace, and that as God’s children, we are under certain obligations. Of course, we should never hurt or kill another human being, wage war, build nuclear weapons, or sit idly by while millions of human beings starve to death each year. Nonviolence invites us, also, to reevaluate the way we treat animals in our society. While we resist violence, injustice, and war, and while we practice nonviolence, seek peace, and struggle for justice for the poor, we are also invited to break down the species barrier, extending our belief in Christian compassion to the animal kingdom by, among other things, adopting a vegetarian diet."

"Vegetarianism proves that we’re serious about our belief in compassion and justice, that we’re mindful of our commitment, day in and day out, every time we eat. We are reminded of our belief in mercy, and we remind others. We begin to live the nonviolent vision, right here and now."

"Many Christians who agree that harming a dog or cat is wrong think nothing of harming cows, pigs, chickens, fish and other creatures. We need to understand that if we’re eating meat, we are paying people to be cruel to animals. For the simple reasons that all animals are creatures beloved by God and that God created them with a capacity for pain and suffering, we should adopt a vegetarian diet."

"I am convinced that society will look back on human arrogance and cruelty toward other animals with the same horror and disbelief that we presently reserve for atrocities committed against human beings."

"The only diet for a peacemaker, for an environmentalist, is a vegetarian diet. … I became a vegetarian thirty-five years ago, after reading Frances Moore Lappé's book Diet for a Small Planet, which makes an unassailable case that vegetarianism is the best way to eliminate world hunger as well as to sustain the environment."

"Our appetite for meat leads to widespread, horrific cruelty to animals—chickens pressed wing-to-wing into filthy sheds and debeaked, for example. And since I've always espoused creative nonviolence as the fundamental gospel value, my vegetarianism helps me not to participate in the vicious torture and destruction of billions of cows, chickens, and so many other creatures. These chickens never raise families, root in the soil, build nests, or do anything natural. … Animals have feelings, they suffer; they have needs and desires. They were created by God to breathe fresh air, raise their families, peck in the grass, or root in the soil. Today's farms don't let them do anything God designed them to do. Animal scientists attest that farm animals have personalities and interests, that chickens and pigs can be smarter than dogs and cats. I like that even Jesus identified himself as “a mother hen who longs to gather us under her wings.”"

"Appreciation of Mother Earth, her creatures, and the glories of the universe is the job of every human being. We were created to live nonviolently in peace with one another on Mother Earth and celebrate the beauty of creation morning, noon, and night."

"If they wanted to kill me, they would not threaten me."

"Bakir Izetbegović would not visit Sarajevo's Kazani, that UDIK was not the main advocate of the commemoration of the victims of this crime."

"The story of crimes, war criminals, search for the missing people and justice, have become the meaning of Edvin's actions."

"The founder of this NGO [UDIK] Edvin Kanka Ćudić and his colleagues, have succeeded to make a civil resistance niche in a very short time. It is not a repetition of existing non-violent practices of a civil society but more authentic, innovative and a long-term creative gesture that changes our violent and militaristic society in the direction of a genuine culture of remembrance."

"Edvin is one of those persons who write to survive as writers and people; for them being a human and writer is the same thing."

"The first and so far the only substantive public action of civil society, directed against the lack of recognition of crimes committed in Kazani, is the UDIK street activity in front of the Sarajevo Cathedral held on October 25, 2014. Activity had a small number of participants, but for the first time it was organized symbolic action in the center of Sarajevo in order to commemorate victims of Kazani."

"UDIK is the most persistent in its demands to raise a monument in the center of Sarajevo dedicated to the victims of this crime."

"one of our great musicians"

"I always loved Buffy Sainte-Marie. I loved how she would close her eyes when she sang. … She had great movement, and she never hit the mic with her nose! I never got quite as good at it as she was, but I loved that movement."

"The former Chertkov] aims at the moral destruction of Tolstoy's wife in order to get control of his manuscripts. The latter Alexandra] is either in conspiracy with him or, with typical female antagonism towards the mother, devotes herself to the struggle as to a kind of sport."

"To replace Gusev, Chertkov sent Father a new secretary toward the end of January. This was a student by the name of V. F. Bulgakov, a jolly, buoyant youth, a bit in love with himself."

"And as I see through the real you I'm falling straight into A thousand broken Mirrors I can't hide And outside the bright lights Can't hide the pain inside And I've broken a thousand mirrors"

"I'm dancing the seven veils Want you to pick up my scarf See how the black moon fades Soon I can give you my heart. I don't know no shame I feel no pain I can't see the flame But I do know Man-din-ka I do know Man-din-ka"

"I'll remember it And Dublin in a rainstorm And sitting in the long grass in summer Keepin' warm I'll remember it Every restless night We were so young then We thought that everything We could possibly do was right."

"You will rise You'll return The phoenix from the flame You will learn You will rise You'll return Being what you are There is no other Troy For you to burn."

"And I never meant to hurt you I swear I didn't mean Those things I said I never meant to do that to you Next time I'll keep my hands to myself instead."

"Oh, I love you God, I love you I'd kill a dragon for you I'll die But I will rise And I will return The Phoenix from the flame I have learned I will rise And you'll see me return Being what I am There is no other Troy For me to burn."

"No I wouldn't have pulled you to me No I wouldn't have kissed your face You wouldn't have begged me to hold you If we hadn't been there in the first place Ah but I know you wanted me to be there oh oh Every look that you threw told me so But you should've left the light on You should've left the light on And the flames burned away But you're still spitting fire Make no difference what you say You're still a liar You're still a liar."

"Maybe it sounds mean But I really don't think so You asked for the truth And I told you Through their own words They will be exposed"

"I'm walking through the desert And I am not frightened although it's hot I have all that I requested And I do not want what I haven't got"

"I have an invitation for you. Is there a celebration? No, I'm not inviting you to a celebration. I'm inviting you to a war... I'll lead you, if you have sheep, give them away If you have a family, leave them"

"In 1992, Sinéad performed Bob Marley’s “War” on Saturday Night Live, then proceeded to rip up a photo of Pope John Paul II on live TV, declaring, quote, “Fight the real enemy.” The move, a protest against systemic child abuse in the Catholic Church, of which she was a survivor, provoked widespread uproar. She addressed her SNL performance days later during an interview with Entertainment Tonight. (SINÉAD O’CONNOR: "Ireland has the highest incidence in Europe of child abuse. I experienced it myself. And I find his presence in Ireland, telling the young people of Ireland that he loved them, hilarious. At least when I studied the history, I found out that the people who were responsible for telling lies in the first place were at the Vatican, who, through permitting the invasion of countries and the destruction and murder of entire races of people in the name of God and for money, and then their subsequent overtaking of the educational systems of all the countries that they went into, led to distortion of historical fact.") AG: Sinéad O’Connor was an ally of the LGBTQ communities, marched for abortion rights decades before it was legalized in Ireland. She converted to Islam and started using the name Shuhada’ Sadaqat in 2018, alongside the name Sinéad O’Connor. She spoke out for Palestinian rights, respecting the Palestinian civil society call for BDS, Boycott, Divestment and Sanctions against Israel, once saying, quote, “on a human level, nobody with any sanity, including myself, would have anything but sympathy for the Palestinian plight. There’s not a sane person on earth who in any way sanctions what … the Israeli authorities are doing,” Sinéad said."

"Physical handicaps, death of a breadwinner, or lack of natural ability may lead some families to become poorer than others. But God does not want such disadvantages to lead to ever-increasing extremes of wealth and poverty with the result that the poor eventually lack the basic resources to earn a decent livelihood. God therefore gave his people a law to guarantee that no family would permanently lose its land."

"In an agricultural society, land is capital, so land was the basic means of producing wealth in Israel. At the beginning, ... the land was divided more or less equally among the tribes and families. Apparently God wanted that basic equality of economic opportunity to continue. Hence his command to return all land to the original owners every fifty years. Private property was not abolished. Regularly, however, the means of producing wealth was to be equalized—up to the point of every family having the resources to earn a decent living."

"Yahweh is Lord of all, even of economics. There is no hint here of a sacred law of supply and demand that operates independently of biblical ethics and the Lordship of Yahweh. The people of God should submit to God, and God demands economic justice among his people."

"We live in God. We move in God. We have our being in God. And when we die, we do not die into nothingness; we die into God."

"India is using troops in Kashmir. They are losing the battle of heart and minds. It's like treating cancer with dispirin."

"No matter what I do I could never become an English man. If you paint stripes on a donkey, that doesn’t make it a zebra."

"If anyone from Pakistan goes to India to fight jihad...he will be the first to do an injustice to Kashmiris, he will be the enemy of Kashmiris."

"It (standing by Kashmiris) is jihad. We are doing it because we want Allah to be happy with us, it is a struggle and do not lose heart when the time is not good. Do not be disappointed as the Kashmiris are looking towards you, would win if the stood by their side."

"If a woman is wearing very few clothes it will have an impact on the man unless they are robots. It’s common sense."

"What is happening in Afghanistan now, they have broken the shackles of slavery.... When you adopt someone’s culture you believe it to be superior and you end up becoming a slave to it. You take over the other culture and become psychologically subservient. When that happens, please remember, it is worse than actual slavery. It is harder to throw off the chains of cultural enslavement."

"What a time I have come – so much excitement.…"

"Today, we should understand what happened in East Pakistan and the atrocities committed. The party there which won a majority and should have been Prime Minister, was denied their right. We lost half the country. We cannot imagine the damage done to the country. Because people make decisions behind closed doors, a handful of people that don't know how the rest of the world is operating, make decisions."

"Let me talk about climate change; I have seen a lot of leaders talk about this. But I don’t see world leaders really realizing the urgency of the situation. We have a lot of ideas; but as they say, ideas without funding is mere hallucination. Pakistan is among the top 10 nations in the world affected by climate change. We depend on or rivers, we are mainly an agricultural country. 80 percent of our water comes from the glaciers and these are melting at an alarming pace. We detected 5000 glacier lakes in our mountains. If nothing is done, we fear humans are facing a huge catastrophe. In , a province of Pakistan, we planted a billion trees in 5 years. Now we are targeting 10 billion trees. But one country can not do anything. This has to be a combined effort of the world. My optimism comes from the fact that the Almighty has given humans great powers. We can do great things. And this is where I want the United Nations to take the lead in invoking this will. Rich countries who contribute the most to green house gas emissions must be held accountable."

"Every year billions of dollars leave poor countries and go to rich countries. Billions of dollars siphoned by corrupt politicians to tax havens, expensive properties bought in western capitals. It is devastating to the developing world. Corruption is impoverishing the developing world. Difference b/w rich & poor countries is growing due to this. Money laundering is not treated the same as drug money or terror financing. Today poor countries are being plundered by their elites."

"In my country, when I took charge of our government a year back, in the 10 years preceding that our total debt went up 4 times. As a result; the total revenue we collect in one year, half of it went into debt servicing. How will we spend on our 220 million population when our money was plundered by the ruling elite? And when we located properties of these corrupt leaders in western capitals, we find it so difficult to retrieve it. If we retrieve the plundered money, we could spend it on human development. But there are laws protecting these criminals. We don’t have the money to hire lawyers worth millions of dollars. The rich countries must show political will; they can not allow this flight of capital from poor countries through corruption. How can poor countries meet the United Nations SDG’s when money for human development can easily leave our countries? There must be a deterrent; the corrupt ruling elite must not be allowed to take money out and park it in tax havens. Why is it legal to have tax havens where you have these secret accounts? The world is changing; if the poor get poorer and the rich get richer, there will be a crisis soon. It will lead to a major crisis. The world bank, the IMF, the Asian developing bank must find a way to stop this plunder."

"There are 1.3 billion Muslims in the world. Muslims living across all continents. Islamophobia has grown since 9/11 and it is alarming. It is creating divisions. Muslim women wearing Hijab has become a problem. It is seen as a weapon. A woman can take off her clothes in some countries but she can not put more on? And why has this happened? Because certain western leaders equated Islam with terrorism. What is radical Islam? There is only ONE Islam and that is the Islam of Prophet (PBUH). Why is there Islamophobia? How will an average American differentiate between a moderate Muslim and a radical Muslim? This has nothing to do with our religion. We have faced Islamophobia while travelling abroad; and in European countries it is marginalising Muslim communities. And marginalisation creates room for and leads to radicalisation. My point here is that we must address this. Post 9/11, war against “radical Islam” started, rather than Muslim leaders trying to explain to the West that there is no such thing as radical Islam. There are radical fringes in every society, but the basis of ALL religion is compassion and justice. Unfortunately the Muslim leaders were unable explain. We failed as the Muslim world to explain that there is no such thing as radical Islam. In Pakistan; we were the eye of the storm and our government coined a term “enlightened moderation.”"

"About Suicide attacks; because the 9/11 bombers did suicide attacks, all sorts of theories came out like those about virgins in heaven. This bizarre thing happened where suicide attacks were equated with Islam. No one bothered researching the Tamil Tigers and the Japanese Kamikaze bombers. No one blamed religion when they carried out suicide attacks and rightly so because no religion teaches violence."

"One of the reasons for Islamophobia; in 1989 this book was published maligning, ridiculing our Prophet (PBUH). The west could not understand what was the problem. They don’t look at religion the way that we do. And so; in their eyes Islam was an intolerant religion. It became a watershed. And every 2-3 years someone would malign our Prophet (PBUH), Muslims would react, and the west would term them intolerant. I blame some people in the West who provoked Muslims. But this is where majority of the Muslim leaders let the Muslim community down. Our Prophet (PBUH) was the witness to our Divine book, the Holy Quran. The Prophet (PBUH) is the ideal we want to live up to. He created the state of Medina which was a welfare state. I hear such strange things about Islam that it is against women and minorities. The state of Medina was the first that took responsibility of women; the widows, the poor. State announced all humans were equal; whatever the colour of their skin. The Prophet (PBUH) announced that one of the greatest deeds is to free a slave. But if you have to; treat them as an equal member of the family. And as a result, the unprecedented happened, slaves became kings, and slave dynasties were formed."

"In Islam, it was a sacred duty to protect places of worship of all religions. It was announced that all human beings were equal. The 4th caliph of Medina lost a court case against a Jewish citizen. No one was above the law. When a Muslim community is unjust to a Minority, it is going against the teachings of our religion. Our Prophet (PBUH) lives in our heart, and when he is maligned, it hurts us. I always imagined what I would say and educate the world about Islam if I ever stood on this forum. In western society, the holocaust is treated with sensitivity because it hurts the Jewish community. So that’s the same respect we ask for; do not hurt our sentiments by maligning our Holy Prophet (PBUH). That is all we ask."

"Now I want to move on to talk about Kashmir. When we came into power; my first priority was that Pakistan would be that country that would try its best to bring peace. Joining the war on terror, Pakistan went through one of its worst periods. We lost 70,000 people to the war, 150 billion dollar to our economy. We joined the war against the Soviets in the 1980’s. Pakistan trained the then “Mujahedeen” at the behest of the Americans. The Soviets called them terrorists, the Americans called them freedom fighters, then. Soviets left, US packed up. Come 9/11, now that we had to join the US and tell the same indoctrinated people this is now not a “freedom struggle” but “terrorism”. They suddenly saw us as collaborators; it became a nightmare and they turned against us. 70,000 Pakistanis lost their lives, due to a war Pakistan had nothing to do with. No Pakistani was involved in 9/11. So when we came into power; we decided to disband all militant groups. And this was a decision taken by all political parties. I know that India keeps saying we have militant organisations but I invite UN observers to come and see for themselves. Secondly we started mending fences. We engaged with Afghanistan, Iran."

"And then India; let me tell you my relationship with India. Because of cricket, which is followed with great passion in the subcontinent, I have great friends in India. I’ve always loved going to India. So my first move was to reach out to Modi and I said let’s work our differences, leave our past behind and our main priority should be our people as we have similar problems; poverty and climate change. Highest number of people reside in subcontinent. On zero response from India; we thought we should wait till the Indian elections since BJP is a nationalist party. Meanwhile, a Kashmiri boy radicalized by Indian forces blew himself up on an Indian convoy. Immediately India blamed Pakistan. I told India to give us any proof and we’d act. We had actual proofs of Indian intervention in some terrorist attacks in our Balochistan province. We even caught their spy Kulbhushan Yadav who admitted to crimes. Instead of sharing proofs of any Pakistani’s alleged involvement in Pulwama attack, they tried to bomb us. We retaliated. We captured their pilot; but returned him the next day because we did not want the situation to escalate."

"I have to explain what the RSS is. Mr Modi is a “life member” of RSS. An organisation inspired by Hitler and Mussolini. They believed in racial superiority the same way that the Nazi’s believed in the supremacy of the Aryan race. This Is open knowledge. RSS believes in the racial superiority of Hindus. It was hatred for the Muslims and Christians. They believe that the golden age of Hinduism halted because of Muslim rule. They openly stated hatred for Muslims and Christians. This is all open knowledge. You can all just google the founding fathers of the RSS like Golwalkar. This ideology of hate murdered Mahatma Gandhi. The hate ideology allowed RSS goons under Modi’s CM ship in Gujarat to butcher 2000 Muslims. The Congress party gave a statement that terrorists were being trained in RSS Camps. Modi was not allowed to travel to the US. What kind of a mindset locks up 8 million people? Women, children, sick people. What I know of the west, they wouldn’t stand for 8 million animals to be locked up. These are humans. Arrogance has blinded PM Modi and BJP. This racial superiority; what does he think is going to happen when he lifts the curfew? You think Kashmiris will accept a new status quo under revocation of Article 370. 100,000 Kashmiris killed, thousands of women raped. UN reported on this. But the world did nothing & sees India as a huge market. Materialism has trumped humanity."

"What will happen when the curfew is lifted? Modi says this is done for the prosperity of Kashmir. But what will happen when 8 million Kashmiris come out of a lockdown and face 900,000 troops? I fear there will be a bloodbath. The way Kashmiris are caged like animals in homes. Their political leadership arrested, even pro India ones. 13,000 boys picked up & taken to unknown locations. Youngsters blinded with pellets. This will only lead to further radicalisation. We fear another Pulwama incident. And for that, India will again blame Pakistan. Indian FM says Pakistan has 500 terrorists waiting on the border. What will 500 terrorists do against 0.9 million troops? They just want an excuse, the catchword & mantra of Islamic terrorism. The phrase Islamic terrorism allows India to dismiss human rights and further increase cruelty on the people of Kashmir. Why would we ever want to disrupt peace? But it’s because there is no other narrative left for India. There will be another Pulwama incident because of their own cruelty in Kashmir, they will blame us and try to bomb us again."

"Supposing a country 7 times smaller than its neighbour; faced with a question. Either you surrender, or you fight till the end. I ask myself this question. And my belief is ‘La ilaha illAllah’, there is no God but one. We will FIGHT! I am not threatening here about a nuclear war; it is a worry. It is a test for the United Nations. You are the one who said Kashmir right to self determination. This is not the time for appeasement like that in 1939 in Munich. This is the time when you, the United Nations, must urge India to lift the curfew; to free the 13,000 Kashmiris who have disappeared meanwhile and this is the time when the UN must insist on Kashmir’s right to self determination!"

"It [jihad call] was unbecoming of the office he holds. Pakistan not behaving as a neighbour should. This open call for jihad is not normal behaviour. [...] He [Imran Khan] used provocative and irresponsible statements in UNGA too. I think he does not know how to conduct international relationships. The most serious thing is he gave an open call for jihad against India which is not normal."

"Our country's healthcare spending is less than one per cent of GDP, even though the WHO recommends 6pc. And only 4pc of Pakistani children receive a 'minimally acceptable diet'. These poor healthcare and standards expose the flaws of the prime minister's reasoning that our youthful demography will protect us against the worst of the pandemic; malnourishment can hardly boost immunity."

"A sturdy old Muslim villager of Multan cam in, rushing and jostling his way through the impeding volunteers, shook hand with Gandhiji and sat down. He was in the highest spirits, but then Maulana Mohammad Ali told him, "Do you know he is on a roza (fast) of 21 days-because Muslims and Hindus do not stop fighting?" THe old man grew pale and began to grumble, "Somebody incites badmashes of both the communities and so all these brawls. But none of us there is quarrelling" and with these words he too began to urge, "Take but a quarter pound of milk daily. Eat very sparingly, say, even on alternate days, but please do some such thing; for, in the case of a person like you, every act is a prayer to God whether you sit or stand, eat or drink." Highly pleased Gandhiji said, "And can this also not be a prayer? This abstinence from eating-this roza?" The question puzzled the simple old man, "But do listen to the earnest entreaty of such a nobody like myself; and eat." And then as he left, he said, "I will come again after ten or twenty days." "Do come," said Bapu, "after twenty days.""

"Bapu asked me: 'Do you see the meaning of my fast on account of the Bombay and Chauri Chaura incidents?' 'Yes', said I. 'Then why can you not see the meaning of this fast?' 'There you fasted by way of penance for what you thought was a crime committed by you. There is no such thing here. There is not the semblance of an offence that may be attributed to you.' 'What a misconception! In Chauri Chaura the culprits were those who had never seen me, never know me. Today the culprits are those who know me and even profess to love me!' 'Shaukat Ali and Mohammad Ali', I said, 'are trying their best to quench the conflagration. But it is beyond them. Some men may be beyond their reach, even your reach. What can they do? What can you do? The situation will take time to improve.' 'That is another story', he answered, 'Shaukat Ali and Mohammad Ali are pure gold. They are trying their best, I know. But the situation is out of our hands today. It was in our hands six months ago. I know my fast will upset them. Indirectly it might have an effect on their minds, but it was not meant to prude an effect on any one's mind.' 'That's all right I replied. 'But you have yet to tell me where your error lay for which you are doing penacne.' 'My error! Why, I may be charged with having committed a breach of faith with the Hindus. I asked them to befriend Muslims. I asked them to lay their lives and their property at the disposal of the Mussulmans for the protection of their Holy Places. Even today I am asking them to practise Ahimsa, to settle quarrels by dying, bot not by killing. And what do I find to be the result? How many temples have been desecrated? How many sisters come to me with complaints? As I was saying to Hakimji yesterday, Hindu women are in mortal fear of Mussulman goondas. In many places they fear to go out alone. I had a letter from... ...How can I bear the way in which his little children were molested? How can I ask Hindus to put up with everything patiently? I gave the assurance that the friendship of Mussulmans was bound to bear good fruit. I asked them to befriend them, regardless of the result. It is not in my power today to make good that assurance, neither it is in the power of Mohammad Ali or Shaukat Ali. Who listents to me? And yet I must ask the Hindus even today to die and not to kill. I can only do so by laying down my own life. I can teach them the way to die my own example. There is no other way... ...I launched non-co-operation. Today I find that the people are non-co-operating against one another, without any regard for non-violence. What is the reason? Only this, that I am not completely non-violent. If I were practising non-violence to perfection, I should not have seen the violence I see around me today. My fast is therefore a penance. I blame no one. I blame only myself. I have lost the power wherewith to appeal to people. Defeated and helpless I must submit my petition in His Court. Only He will listen, no one else.' It was a torrent that I could hardly catch, much less reproduce. I asked at the end: 'But, Bapu, Should the penance take only this shape, and no other? Is fasting prescribed by our religion?' ' Certainly,' said he, 'What did the Rishis of old do? It is unthinkable that they ate anything during their penances-insome cases, gone through in caves, and for hundreds of years. Parvati who did penance to win Shiva would not touch even the leaves of trees, much less fruit or food. Hinduism is full of penance and prayer. I have decided on this fast with deeper deliberation than I gave to any of my previous fast. I had such a fast in mind even when I conceived and launched non-co-operation. At that time, I said to myself, 'I am placing this terrible weapon in the hands of the people. If it is abused, I must pay the price by laying down my life.' That moment seems to have arrived today. The object of the previous fast was limited. The object of this is unlimited and there is boundless love at the back of it. I am today bathing in that ocean of love.'"

"Maulana Shaukat Ali came the next day. had built much on his coming, for he had fondly hoped tha the would probably shake Gandhiji's resolve. Indeed Gandhiji had promised him that he would give up the vow if Shaukat or he convinced him that he fast was morally or in any other way wrong. The long talk with him was,, however, of no avail, as far as the continuance of the fast was concerned, but it threw even more light on the inner meaning. 'What have we done, Mahatmaji, to remedy the situation?' he exclaimed. 'Almost nothing! you have been preaching through your paper, but you have yet undertaken no long journey. Pray, travel through the affected areas and purify the atmosphere. This fast is hardly the way to fight the wrong.' Gandhiji replied: 'It is for me a pure matter of religion. I looked around me, and questioned myself, and found that I was powerless. What could I effect even by means of long tour? The masses suspect us today. Pray, do not believe that the Hindus in Delhi fully trust me. They were not unanimous in asking me to arbitrate. And naturally, there have been murders. How can I hope to be heard by those who have suffered? I would ask them to forgive those who have murdered their dearest ones. Who would listen to me? The Anjuman (a Muslim organisation) refuses to listen to Hakimji. When we were in the midst of negotiation abou ttheir arbitration, I heard of Kohat (the place where communal fury burst out wildly). I asked myself, 'What are you going to do now?' I am an irrepressible optimist, but you at times base yours on sands. No one will listen to you today. In Visnagar in Gujarat, they gave a cold shoulder to Mr. Abbas Tyabji and Mahadeo. In Ahmedabad 'Fight I do not mind if it be fair, honourable, brave fighting between the two communities. But today it is all a story of unmitigated cowardice. They would throw stones and run away, murder and run away, go to court, put up false witnesses and cite false evidence. What a woeful record? How am I to make them brave? You are trying your best. But I should also try my best. I must recover the power to react on them.' 'No', rejoined Shaukat Ali. 'You have not failed. They listened to you. They were listening to you . In your absence they had other advisers. They listened to their advice and took to evil ways. They will still see the folly of their ways, I am sure. You have done much to reduce the poison in the popular mind. I would not bother about these disturbances at all. I would simply go and tell them, "Devils, play this game to your hear's content. God is still there. You may kill one another. You cannot kill Him.' Do not, Sir, come in the way of the lord. You are wrestling Him. Let Him have His way'."

"A Polish student brought a photograph to Gandhiji and got it autographed by him. “There is,” he said, “a school conducted by Catholic Fathers. I shall help the school from the proceeds of the sale of this photograph.” Gandhiji took back the photograph from the student and said, “Ah, that is a different story. You do not expect me to support the Fathers in their mission of conversion? You know what they do?” The Harijan of June 27, 1936 which relates this incident, continues, “And with this he told him… the story of the so-called conversions in the vicinity of Tiruchengodu, the desecration and demolition of the Hindu temple, how he had been requested by the International Fellowship of Faiths to forbear writing about the episode as they were trying to intervene, how ultimately even the intervention of that body composed mainly of Christians had failed, and how he was permitted to write about it in the Harijan. He, however, had deliberately refrained from writing in order not to exacerbate feelings on the matter.”"

"... In the case of ordinary differential equations, the arbitrary elements being numerical parameters, we have to determine them by an equal number of numerical equations, so that, at least theoretically, the question may be considered as solved, being reduced to ordinary algebra; but for partial differential equations, the arbitrary elements consist of functions, and the problem of their determination may be the chief difficulty in the question. ..."

"In the case of partial differential equations employed in connection with physical problems, their use must be given up in most circumstances, for two reasons: first, it is in general impossible to get the general solution or general integral, and second, it is in general of no use even when it is obtained."

"Just after the discovery of infinitesmal calculus, physicists began by needing only very simple methods of integration, the problems in general reducing to elementary differential equations. But when higher partial differential equations were introduced, the corresponding problems almost immediatelly proved to be far above the level of those which contemporary mathematics could treat."

"We are going to speak of the role of analysis situs in our modern mathematics. This theory is also called the geometry of situation. It is the study of connection between different parts of geometrical configurations which are not altered by any continuouse deformation. For instance, a sphere and a cube are considered as one and the same thing from the point of view of the geometry of situation, because one can be transformed into the other without separating parts, or uniting parts which formerly were separated."

"... Let a perturbation be produced anywhere, like sound; it is not immediately perceived at every other point. There are then points in space which the action has not reached in any given time. Therefore the wave, in that sense a surface, separates the medium into two portions (regions): the part which is at rest, and the other which is in motion due to the initial vibration. These two portions of space are contiguous. It was only in 1887 that Hugoniot, a French mathematician, who died prematurely, showed what the surface of the wave can be; and even his work was not well known until Duhem pointed out its importance in his work on mathematical physics."

"The systematic study of the singularities of analytic functions was begun by Hadamard. In 1901, a very valuable account of his own investigations together with those of other early workers, as Fabry, Leau, LeRoy, Borel and others, was presented by Hadamard in his now classic little book La Série de Taylor et son Prolongement Analytique published in the Collection Scientia (No. 12)."

"... Professor Hadamard concludes that the general pattern of invention, or, as it might also be put, of original work, is three-fold : conscious study, followed by unconscious maturing, which leads in turn to the moment of insight or illumination. Thereupon another period of conscious work ensues, the purpose of which is to achieve a synthesis of several elements: the novel idea, its logically deduced consequences including proof, and the traditional knowledge to which the new item is added."

"All those who were acquainted with Hadamard know that until the end of his very long life, he retained an extraordinary freshness of mind and character: in many respects, his reactions remained those of a fourteen-year-old boy. His kindness knew no bounds. The warmth with which Hadamard received me in 1921 eliminated all distance between us. He seemed to me more like a peer, infinitely more knowledgeable but hardly any older; he needed no effort at all to make himself accessible to me."

"The time has arrived for the working classes to seize political power and use it to overthrow the competitive system and establish in its place state cooperation."

"Liberalism would progress just as far as the great money bags of capitalism would allow it to progress, and so I took the plunge and joined the SDF ... because I felt that they stood in England for revolt against present conditions, and for a reorganised society which would be built up by the efforts of the workers themselves."

"The workers of all countries have no quarrel. They are ... exploited in times of peace and sent out to be massacred in times of war."

"The workers must be given tangible proof that Labour administration means something different from capitalist administration, and in a nutshell this means diverting wealth from wealthy ratepayers to the poor."

"A few centuries ago one King who stood up against the common people of that day lost his head—lost it really. (Laughter and cheers.) Later, one of his descendants was told to get out as quickly as he could. Since that day Kings and Queens had been what they ought to be. They never interfered with ordinary politics, and George V would be well advised to keep his finger out of the pie now."

"There is only one way to peace, and it is to be found in the words, "Throw down your arms.""

"I object altogether to the idea of teaching children that the British Empire is something which ought to be preserved in its present form, and that the British Empire is something which, through the mercy and help of God, has been brought into being."

"[F]or years I worshipped at the political shrine of Mr. Gladstone."

"'You scratch my back and I'll scratch yours' was the basis of policy where jobs and contracts were concerned ... the slum owner and agent could be depended upon to create the conditions which produce disease; the doctor would then get the job of attending the sick, the chemist would be needed to supply drugs, the parson to pray, and when, between them all, the victims died the undertaker was on hand to bury them."

"I want the Church to say in a clear language that it is against God's Law that in the midst of abundance there should be poverty. I want them to rally the people to a great crusade to compel Parliament to alter the system which dooms the people to these conditions."

"Up to the present time, all governments, including the government of which I was a member, dependent as they are for their existence on those who support Capitalism, have attempted to reconcile that which is impossible of reconciliation. …the workers who assist in productive work are denied the use of the goods they produce. Miners see their children shivering in the cold of winter while outside their home are thousands of tons of the coal they have helped to produce. I ask those who profess and call themselves Christians to face up to this dilemma in which Capitalist society and Capitalist governments have landed us. Priests, bishops, ministers, urge their congregations to pray for God's blessing on the labour of our brain and hands, and when in answer to these prayers, or otherwise [what a man he is for placating those who don't believe as he does], a bountiful return comes in the form of a bumper harvest and huge production in every sphere of industrial enterprise, those who control finance and our whole economic life, tell us that God or Nature has made a mistake, that food-stuffs must be burned, that cotton must be ploughed back into the soil, that further production must be restricted and millions of people suffer privation and want."

"I would close every recruiting station, disband the Army and disarm the Air Force. I would abolish the whole dreadful equipment of war and say to the world: “Do your worst”."

"I do not want, and my friends would not want me, to do anything to jar with any effort on the part of the Government for real peace, but we have no confidence at all in a proposal to secure peace by pacts based on enormous armaments. We have great faith in peace being brought about through the League of Nations and disarmament. We cannot believe that the piling up of armaments will bring peace, and we think that fundamentally peace between nations in the last resort must be based on a realisation of the interest of each nation in an economic sense and of the fact that they are all part of the human family."

"I believe that force never has and never will bring permanent peace and goodwill in the world ... God intends us to live peacefully and quietly with one another. If some people do not allow us to do so, I am ready to stand as the early Christians did, and say, this is our faith, this is where we stand, and, if necessary, this is where we will die."

"I believe that both men desire peace every bit as fervently as I do myself, but I believe also that owing to their outlook on life, an outlook based in the main on British imperial interests and all that those interests imply, their policy is incapable of its very nature of making effective contribution to the cause of world peace. Peace and imperialism cannot go hand in hand- and when I say that, it is the same as saying that peace and capitalism; cannot go hand in hand. The capitalist system, the system under which you and I are living, is a system based on exploitation. Exploitation of man by man, the enslavement of the many by the few, is as I have already said, evil and unchristian; but for the moment I do not want to discuss the ethical side of the question. I want rather to concentrate on the economic foundations of the system under which we live, to examine them, and after I have examined them, to ask you the question: 'Do you honestly think that such a system can make for peace?'"

"Here in Britain the Socialist movement is struggling to establish a Socialist state and is confronted with a form of centralized capitalism; which shows quite remarkable signs of vitality. This apparent vitality of British capitalism; has discouraged many Socialists, who point with derision at the present concentrated and over- dictatorial form of the trade unions, and ask us if we ever hope to create a Socialist state with such an implement as the contemporary Trade Union movement. But this certainly is no time for despair. British capitalism; is as fragile as any other capitalism;, and it is only showing signs of life now, firstly because it has more places in which it can distribute its surplus goods than has any other capitalism;, and secondly, because of the artificial stimulus the rearmament boom has given to the heavy industries. British capitalism; cannot possibly remain as it is, any more than Nazi Germany or Fascist Italy can continue as they are to-day. Nor can the British trade unions for long suppress their Left Wing."

"Hitler] appeared free of personal ambition ... wasn't ashamed of his humble start in life ... lived in the country rather than the town ... was a bachelor who liked children and old people ... and was obviously lonely. I wished that I could have gone to Berchtesgaden and stayed with him for a little while. I felt that Christianity in its purest sense might have had a chance with him."

"I think history will regard Hitler as one of the great men of our time."

"I hope that out of this terrible calamity there will arise a real spirit, a spirit that will compel people to give up reliance on force, and that perhaps this time humanity will learn the lesson and refuse in the future to put its trust in poison gas, in the massacre of little children and universal slaughter. Mr. Gladstone once said, from the other side of the House, that the cause he represented was going down, but he was sure the day would come when it would triumph. There cannot be a man or woman in this assembly to-day who takes part in the Prayers in this House, every day, and there cannot be any men or women who go to church and believe in their faith but must in their hearts believe that sooner or later, if mankind is to live in freedom and peace, there is only one way by which it can do that, and that is by a complete and entire change of mind and outlook, which enables us to see ourselves in other people and God in everybody."

"I hold fast to the truth that this world is big enough for all, that we are all brethren, children of one Father."

"[Lansbury attracted large audiences throughout Britain who saw] an old man full of energy, very much alive and possessed of an unquenchable zeal, breathing love and kindliness, and yet all the time a fighter, vehement and determined."

"George Lansbury was filled with the burning zeal of the prophet. He hated cruelty, injustice and wrongs, and felt deeply for all who suffered. In the course of his long life he was ever the champion of the weak, and with that immense vitality of his, sustained right to the end of his life, he strove for that in which he believed."

"In his later years Mr. Lansbury's intense hatred of war became more and more the leading feature of his political creed. I dare say there were not many hon. Members who felt convinced of the practicability of the methods which he advocated for the preservation of peace, but there was no one who did not realise his intense conviction, which arose out of his deep humanitarianism. He has perhaps been spared much that would have given him pain. He has left behind him the memory of a man who was deeply loved by all who knew him best, on account of his passionate devotion to the cause of the poor and helpless and his unselfish and kindly nature. I feel sure that in the Angel's Book his name will be found to be written like that of Abou ben Adhem as one who loved his fellow man."

"Generally speaking, anyone who expressed any desire to improve the lot of the exploited and injured, or proposed any remedy for the mortal sickness of acquisitive society, was regarded by the Conservative class as the vilest of criminals, an untouchable, an outcast, in short—a "Bolshevik." George [Lansbury] himself, had been imprisoned by the Tories in the days when he was a Poplar Guardian, and therefore, like so many heroes of the class-struggle, a "gaol-bird.""

"It should not be forgotten that until long after Hitler was in power the Leader of the Labour Party was an out-and-out pacifist. Everybody loved old Mr. Lansbury, and nobody could possibly doubt his sincerity. And this is what he said nearly ten months after Hitler came into power: "I would close every recruiting station, disband the Army and dismiss the Air Force. I would abolish the whole dreadful equipment of war and say to the world 'Do your worst'." Never had the leader of a great party in this country used words so wild and irresponsible. Mr. Lansbury was a sincere and devout Christian, but it may be said with certainty that, had he been Prime Minister, there would have been no Battle of Britain seven years later."

"Lansbury was a talented politician, speaker, and organizer. What made him remarkable was the stubbornness with which he clung to his principles... [He] became one of the best-loved and most-respected figures in the labour movement. Lansbury's legacy has been the adamantine insistence among an element within the Labour Party that Britain must stand for moral principles, must set the world a moral example. Concretely, this has meant demanding the total abolition of capitalism and unilateral disarmament, policies that Labour's leaders have usually thought utopian or worse"

"Although I have listened to many of his speeches and heard him say many things with which, rightly or wrongly, I have disagreed, I think I have never heard him say anything unkind, ungenerous or unfair. His earnestness, dignity and sincerity and his faithful and even passionate devotion to the people whom he served commanded our admiration while he lived and will now enrich the traditions of Parliament."

"Lansbury obviously is the idol of all these workers and their women-folk. He has moved, in his time, in proud places. But his heart remains with people."

"[David Lloyd George] said he had talked to George Lansbury in the House about Lansbury's recent visit to Hitler, and Lansbury had entirely agreed that Hitler wanted peace and to be friends with this country. ‘Lansbury talked to me very frankly. He said he was in despair in regard to his own party.’"

"The most lovable figure in modern politics."

""The old White Rabbit", as Hugh Dalton called him, hampered rearmament till 1935. He was one of those first-class Christians who have so nearly wrecked Christian civilization."

"The coming of George Lansbury, whose daring rectitude expressed itself in splendid, shameless words and deeds, seemed to herald a better time."

"I do thank our Savior that I was allowed to suffer for Him, and that I may also die for Him."

"I was filled with determination, to do my best to expose and destroy what i then knew to be a legalized infamy, responsible for a vast destruction of human life."

"I saw those hunted woman, the blood flowing as the whip struck and struck again, the savage soldiers and their burning villages, casement told me to be amazed that i 5000 miles away had come to conclusions identical with his in every respect, an immense weight passed from me."

"A cry for mercy and Justice rises from the Congo."

"In any inclusive study of the roots of modern British socialism and internationalism, Casement’s collaboration with E.D. Morel should be cited as a critical conjuncture in a tradition of English radicalism and the struggle for the fairer distribution of land."

"Congo reformers like Morel, much to the annoyance of Hochschild, advocated either German or British colonization of the area (Congo). Morel’s view, according to Hochschild, speaking ex cathedra from the hallowed seat of modern California, “seems surprising to us today” and was among his “faults” and “political limitations.” Quite the opposite. The moment the Belgians colonized the Congo in 1908, a miraculous improvement was noted on all fronts. Seeking to debunk colonialism, Hochschild’s book demonstrates the opposite. This is the first and biggest lie at the heart of King Leopold’s Ghost."

"British finance, which had strangled German democracy by demanding impossible reparation, helped Hitler with investments and loans. Every intelligent world citizen knew that these favors were given to Hitler because British Tories saw in him their "strong-arm gangster" against the Soviets."

"In all lands, whether for him or against him, Stalin created history."

"In capitalist Britain, the factory appeared as a weapon of exploitation for profit. In the USSR, it was not only a means to collective wealth, but a tool consciously used to break past shackles."

"No voice today can be final about the Stalin era. Stalin is one of those who are judged by long history, the character of whose work grows clearer as it recedes from view. What we know, at least, is that he set out in 1928 to build socialism in one country, a backward peasant land surrounded by a world of foes. When he began, Russia was peasant, illiterate; when he finished, it was the world's second industrial power. Twice over he thus built it, once before the Hitler invasion and again upon the war's ruin. That stands to his credit forever; he engineered that job."

"[The Molotov–Ribbentrop] was not an alliance, such as the USSR offered Britain and France; it was merely an affirmation of neutrality such as the USSR had had with Germany since 1926, but which had fallen into disuse under Hitler. Molotov reported that the USSR signed because "the conclusion of a pact of mutual assistance (with Britain and France) could not be expected." The signing of the Pact at the moment when Europe, from hour to hour, awaited Hitler's attack on Poland, changed the balance of forces in Europe. [...] East Europe clearly hoped that the Pact, while it might not stop Hitler's attack on Poland, would stop the eastward spread of the war. Hitler's allies were angry. Mussolini and Franco openly disapproved. Terrible was the blow to Tokyo, for Japan was already fighting the USSR on the edge of Mongolia, and was reported have told Hitler that she would be ready by August to join "the big push.""

"The [Soviet] Constitution was a direct challenge to Nazi-Fascism, then in power in Germany. The Nazis called democracy outworn; all Soviet speakers hailed democracy and socialism as "unconquerable." Hitler preached "superior and inferior races." Stalin challenged him in one of the most sweeping statements ever made of human equality: "Neither language nor color of skin nor cultural backwardness nor the stage of political development can justify national and race inequality"."

"[Stalin] had a deep sense of what I can only call the "will of the people"; he had matchless technique in releasing that will in action. Lastly, he had the conviction, and was able to give it to others, that his actions carried mankind forward to a better way."

"One of the first Americans to go down into the famine district was Anna Louise Strong, who ever since has spent most of her time in the Soviet Union and through her writing and lecturing has contributed so much toward greater understanding of the Soviet Union in America."

"I became a victim all over again; my life became as a bird in a cage. I asked, why me? Why do I suffer so much? I felt so bitter and angry, I wanted those who had caused me suffering to suffer even more than me."

"Try not to see her as she was then – suffering, crying out in pain and fear. Try to see her as she is today: as a mother, a grandmother and a survivor, calling out for peace."

"The more I prayed for my enemies, the softer my heart became. When I felt real forgiveness, my heart was set free. If I can do it, all of you can do it too."

"I came through the fire, and I am so blessed to be with you today. My dream is that one day, all people will live without fear, in real peace, with no fighting and no hostility."

"The fire burned off my clothes. And I saw my arm got burned with the fire. I thought, oh, my goodness, I get burned. People will see me different way. Nine years old, I became the victim of war. I didn’t like that picture at all. I felt like, why he took my picture, when I was agony, naked, so ugly? I wished that picture wasn’t taken. I went through 17 operations. I had to deal with the pain every single day. I used to compare my scars with buffalo skin. And because my skin wasn’t have any pores, I cannot sweat, make me feel so tired, so headache."

"All my journey, I help children, building school, building hospital, orphanage home. It’s about relationship. Now I’m working, not because of my duty, not because of my mission, but because of my love."

"If I could talk face to face with the pilot who dropped the bomb, I could tell him we cannot change history. But we should try to do good things for the present and for the future to promote peace."

"When I was growing up, the pain was so sharp, it was like I’d been cut by a knife. As I get older, the pain is different, it is deep in there and stays there."

"Every time I touch my scar I am so thankful. My scar reminds me that God is with me. It is the mark that God stamped on my body to remind me he is there. I touch my scar and I love it – it humbles me, it makes me love people and do the work I am doing now. It takes me back to being that little girl, but now I have no upset or anger about it, I just go to the Lord and pray. And the more I pray, the more peace I have over my suffering. My scar makes me have more intimacy in my relationship with God. It’s the strength inside of me. My scar is a miracle."

"Forgiveness made me free from hatred. I still have many scars on my body and severe pain most days but my heart is cleansed. Napalm is very powerful, but faith, forgiveness, and love are much more powerful. We would not have war at all if everyone could learn how to live with true love, hope, and forgiveness. If that little girl in the picture can do it, ask yourself: Can you?"

"During the twenty past centuries our Christians from the Holy Land were like condemned and privileged to share oppression, persecution and suffering with Christ. He is risen but his cross is still high in our sky. Our Christianity is still hanging on that terrible cross. They still live under daily threats from officials who dream continuing the transfer of our minority, away from their lands, their homes, away from their ancestral homeland. If it was not for Him, the cross would have been damned and hated."

"We want to do away with the walls that divide and separate us, whether it's the walls of social class or the wall of ethnicity, or the walls of religion."

"We are mothers we are life-givers and we are solution bearers we think that we should bring solutions to the table rather than dwell on the problem."

"For the sake of peace, it is important to build a community of women with one purpose and work for the overall well-being of the people notwithstanding their religious and tribal affiliations."

"My motivation and drive in life is God. I have a personal relationship with Him. And my hunger for the impossible quickens something in me to rise to the occasion and make it possible."

"My father taught me integrity while my mother taught me to be industrious, hardworking and disciplined. My husband, Dr. Iko Ibanga, is another person who has taught me to strike a balance between my pioneering, result-oriented spirit and loving people sincerely. He is one man that brings beauty out of relationships."

"I believe so deeply that the way of war is not the way of Christianity"

"Another thing-men are everywhere becoming less "private-minded." There is a growing community sense. It is as though the urge which found expression in monasteries and nunneries in the middle ages were finding new expression. In the political field this consciousness of the common interest and of the rich possibilities of common action has embodied itself in part in the great movements toward economic democracy, cooperation, democratic socialism and communism. I am sure we make a great mistake if we underrate the element of unselfish idealism in these historic movements which are today writing history at such a rate."

"A dark and terrible side of this sense of community of interests is the fear of a horrible common destiny which in these days of atomic weapons darkens men's minds all around the globe. Men have a sense of being subject to the same fate, of being all in the same boat. But fear is a poor motive to which to appeal and I am sure that "peace people" are on a wrong path when they expatiate on the horrors of a new world war."

"Fear weakens the nerves and distorts the judgment. It is not by fear that mankind must exorcise the demon of destruction and cruelty, but by motives more reasonable, more humane and more heroic."

"There has been personal refusal of war service on grounds of conscience on a large scale and at great personal cost by thousands of young men called up for military service. While many people fail to understand and certainly do not approve their position, I believe that it has been an invaluable witness to the supremacy of conscience over all other considerations and a very great service to a public too much affected by the conception that might makes right."

"It is to me surprising that the repudiation of the entire theory and practice of conscription has not found expression in a wider and more powerful movement drawing strength from the widespread concern for individual liberty. We are horrified at many slighter infringements of individual freedom, far less terrible than this. But we are so accustomed to conscription that we take it for granted."

"I feel it rather surprising that refusal of war has never taken the form, on any large scale, of refusal to pay taxes for military use, a refusal which would have involved not only young men but (and mainly) older men and women holders, of property."

"The form of work for peace which has most obviously made history is the long continued effort to create some form of world organization which should both prevent wars and foster international cooperation."

"As we know only too well, the League of Nations, lacking Russia and the United States, was not sufficiently inclusive. Also when the pinch came, different governments proved unready to make the sacrifices or face the risks involved in effective opposition to imperialism in Japan, reaction in Spain, fascism in Italy or nazism in Germany."

"In such a world all war would be civil war and we must hope that it will grow increasingly inconceivable. It has already become capable of such unlimited destruction and such fearful possibilities of uncontrollable and little understood "chain reactions" of all sorts that it would seem that no one not literally insane could decide to start an atomic war."

"I have spoken against fear as a basis for peace. What we ought to fear, especially we Americans, is not that someone may drop atomic bombs on us but that we may allow a world situation to develop in which ordinarily reasonable and humane men, acting as our representatives, may use such weapons in our name. We ought to be resolved beforehand that no provocation, no temptation shall induce us to resort to the last dreadful alternative of war."

"May no young man ever again be faced with the choice between violating his conscience by co-operating in competitive mass-slaughter or separating himself from those who, endeavouring to serve liberty, democracy, humanity can find no better way than to conscript young men to kill."

"As the world community develops in peace, it will open up great untapped reservoirs in human nature. Like a spring released from pressure would be the response of a generation of young men and women growing up in an atmosphere of friendliness and security, in a world demanding their service, offering them comradeship, calling to all adventurous and forward-reaching natures."

"We are not asked to subscribe to any Utopia or to believe in a perfect world just around the corner. We are asked to be patient with necessarily slow and groping advance on the road forward, and to be ready for each step ahead as it becomes practicable. We are asked to equip ourselves with courage, hope, readiness for hard work, and to cherish large and generous ideals."

"The question of peace is a question of terms. Every country desires peace at the earliest possible moment at which it can be had on terms satisfactory to itself. Peace is possible the moment that each side would accept what the other would grant, but from the international or human point of view a satisfactory peace is possible only when these claims and concessions are such as to forward and not to hinder human progress."

"In one sense the present war is a conflict between the two great sets of belligerent powers, but in a different and very real sense it is a conflict between two conceptions of national policy. The catch words "democracy" and "imperialism" may be used briefly to indicate the opposing ideas. In every country both are represented, though in varying proportions, and in every country there is strife between them. In each belligerent nation there are those that want to continue the fight till military supremacy is achieved, in each there are powerful forces that seek a settlement of a wiser type which, instead of containing such threats to stability as are involved in annexation, humiliation of the enemy, and in competition in armaments, shall secure rational independence all round, protect the rights of minorities and foster international cooperation."

"Another effect of war is that as between the two contending voices, the one is given a megaphone, the other is muffled if not gagged. Papers and platforms are open to "patriotic" utterances as patriotism is understood by the jingo; the moderate is silenced not alone by the censor, not alone by social pressure, but also by his own sense of the effect abroad of all that gives an impression of internal division and of a readiness to quit the fight."

"Everywhere war puts out of sight the moderates and the forces that make for peace and gives an exaggerated influence to militaristic and jingo forces creating a false impression of the pressure for extreme terms."

"If the disinterested neutrals, who alone are free to act for peace, wait for a moment when neither side has any advantage they will wait long indeed."

"All the belligerents want peace, though probably with different intensity; none of them wants it enough to cry "I surrender.""

"Gains won by force create no claim that anyone is bound to respect"

"A peace involving annexation of unwilling peoples could never be a lasting one."

"Each people would be thankful indeed to secure an early peace without humiliation a long way short of its extreme demands. There is thus every reason to believe that a vigorous initiative by representatives of the neutral powers of the world could at this moment begin a move toward negotiations and lead the way to a settlement which, please God, shall be a step toward a nobler and more intelligent civilization than we have yet enjoyed."

"I balk at the notion of contributing so directly to making atomic hash of others and perhaps of my own wonderful self."

"I am not paying taxes because the overwhelming percentage of the budget goes for war purposes. I do not wish to participate in any phase of the collection of such taxes. I do not even want to act as if I think that anyone, including the government, has a right to punish me for an act which I consider honorable."

"Of what does freedom of the human spirit consist, that quality on which I place so much stress?"

"I would not do anything, only suffer what was done to me."

"I remembered almost excruciatingly an experience in the Cincinnati County jail on a charge of disorderly conduct for trying to gain admission to an amusement park which barred Negroes. I did not eat during the nine days. I would not wear the prison uniform. But, thinking I was exercising what degree of freedom I had, I wandered about the floor at will and bounced downstairs to see visitors."

"My respect and admiration for Gandhi, though not uncritical, was deep."

"Here was I, still struggling with the meaning of my own life and standing, it seemed sometimes, on dead center. How, then, did I have the effrontery to question a whole way of life that had been evolved slowly and painfully through the ages by the accumulated wisdom of mankind? How could I presume to have so much of the truth that I would defy constituted authority? What made me so certain of myself in this regard? I was not certain. But it seemed to me that if I could see only one thing clearly, it was not necessary to see all things clearly in order to act on that one thing."

"One pinpoint of clarity was that it was time for man to grow out of the short pants of barbarism, of settling things by violence, and at least to get into the knee breeches of honestly seeking and trying ways more fitted to his state as a human. To take life, especially in cold-blooded, organized fashion, seems to me to be the province of no man and of no government. In the end, no government can do it-it is only men who fire guns, drop atom bombs, pierce with bayonets. If an entity called government could slay another such entity, no great harm would be done and maybe even good would come of it at least the destruction of files of papers."

"My repudiation of violence is not based on any conventionally or conveniently religious motivation. I cannot say that it is against God's will, since I do not know that there is a god, nor would I be able in any case to assume that I was conversant with his will. But I do not consider, either, that men are gods, that they should determine when another man should die. I do not consider that I am capable of such judgments, either of my own volition or at the command of others. Such behavior in others I abhor, but may not be able to affect. I can control my own behavior. And I do not think that my participation in stupid or immoral acts can add to my stature as an individual-I think, rather, that it might detract, take me even further afield from the discovery of myself."

"Let me first excise the horns from my own head, since it was made, I think, for something besides butting."

"Efficiency can in no way supplant morality."

"Is the height of man's being obedience to the common will? I think it a higher purpose to live in a creatively oriented relationship than to adopt a slavish attitude toward rules and regulations. I think it the worst part of folly to be so enamored of acting in unison that I am herded into acting inhumanly."

"I cannot think that the measure of one's belief is the extent to which he tries to coerce others into believing it or acting upon it, but the extent to which he is willing to sacrifice for it himself. If, for instance, I am, because of my well-intentioned but mistaken notions, depriving the Department of Defense of ten dollars per year for making a guided missile, why does not someone convinced of the necessity of the weapon come forward and voluntarily make up that ten dollars? Is it not mere pettiness to insist that I would stand to be "protected" by this sacrifice? (I would also stand to be annihilated by it.) The money spent trying to make me comply could be squandered, instead, on the purposes for which my tax money would be used. But, no, this non-compliance constitutes an affront which cannot be ignored. It is no doubt the fear that even one insignificant defiance will produce a rent in the whole fabric, and that the cloth may some day be beyond repair. Perhaps we do not need the garment at all and should throw it into the rag bag before it is completely in tatters. If the idea I champion is worthless, not many will be impressed to follow suit and intransigence can be regretted, deplored and suffered. If, on the other hand, only the law keeps most people from acting with me, then this must be the worst kind of despotism-it must be the minority who are keeping the majority in line with the whip of the law. Or perhaps everyone is being kept in line with the whip, and no one dares look the thing in the face for what it is."

"Most people who take any notice of my position are appalled by my lawbreaking and not at all about the reasons for my not paying taxes. Instead of trying to make me justify my civil disobedience, why do they not question themselves and the government about a course of action which makes billions available for weapons, but cannot provide decent housing and education for a large segment of the population?"

"because I believe that it is more important to do what is right than what is lawful or expedient, I have declined to pay the tax."

"I believe that I have every right, nay, every responsibility, to act according to my best judgment, not waiting for one-hundred and fifty million others to concur. This one act may not lead inevitably to a good end, but I do not see that it can lead to a bad one. Why should I expect or accept punishment for exercising my best judgment?"

"how can one have respect for others without self-respect?"

"I think that what I was saying with my robe was that I was doing what I thought right. I was convinced enough to feel that it would be good if others were moved to do likewise. But I some time ago gave up the notion that it was my province to reform the world. But I think that if I have helped to start a fire, the first thing I must do is stop adding fuel to it. I could not very well help going to jail when seven strong men were determined I should go, but I did not wish them to think for a moment that I was on their side. You will do what you think you should, what you have been ordered to do, but I shall not help you do it, no, not even to the extent of getting dressed so that you may feel more comfortable in your mission. If a law is bad or unjust, is not every phase of its enforcement simply an extension of the law and to be as greatly resisted?"

"I wanted passionately, perhaps grimly, to be myself. Somewhere that self existed, independent of, though cognizant of, all other selves, a being and a striving to be in inevitable loneliness. I wanted to strip to the skeleton and clothe it with my own humanity, my own meaning. Some parts of that self could be satisfied only in the context of other selves, but that participation would have to be voluntary, whether bound to other selves in marriage, social club, or government. There is no collective conscience. I think it is too bad that: anyone should suppose that holding me within their bounds, forcing me to do what they think is good, is within their prerogatives."

"It is, as far as I can see, an unpleasant fact that we cannot avoid decision-making. We are not absolved by following the dictates of a mentor or of a majority. For we then have made the decision to do that-have concluded because of belief or of fear or of apathy that this is the thing which we should do or cannot avoid doing. And we then share in the consequences of any such action. Are we doing more than trying to hide our nakedness with a fig leaf when we take the view expressed by a friend who belonged to a fundamental religious sect?"

"We were interested in how we lived every day, not just going out to a demonstration, not just voting, and not just writing letters."

"If I could choose a title for myself, I think I would be a 'want to be' practitioner of non-violence."

"I'm not an activist in the sense that most people talk about, I'm not even sure exactly what that means...I like this thing a friend of mine inCalifornia does: she’s been a tax-refuser for quite some time. ‘And she goes to demonstrations, but instead of walking, she Just stands there with a sign: “Don’t like war? Then don’t pay for it! Refuse to pay war-taxes! I haven’t bought a bomb since 1971!” That’s more my style."

"I didn't ever miss school until I was sixteen years old and I went with my mother to visit her parents in Georgia. That's where I guess I did my very first action, because our train was late for changing in Cincinnati and we were rushed into a car. By the time we got settled, I recalled, I looked around and saw that we were in a Jim Crow car. Now I'd heard of these things, and I knew about that sort of thing...This was at a time when all people who had darker-colored skin, or part dark African ancestry, were seated in a particular place and could not go anywhere else-in streetcars and so forth. In the South particularly they had fountains that said, "whites," "colored," all that sort of thing. It was a very much division in talking about races, which I don't like. I think there's one race anyway, as far as I'm concerned. So I asked my mother if we couldn't change cars and she said, "Oh Nita, I'm just tired." And I think that was true. And I sat and fumed, and finally I got up and sat in every car in that train because I was so upset, and my recollection-this was a long time ago, of course-is that nobody bothered me except the porter, and he was afraid that something would happen to me, because he had the same color skin that I had. Then I went back and sat by my Mother and I felt better because I had expressed myself."

"I did go to Howard University, and that was where I was arrested for the first time. I went with two of my friends who were undergrad coeds, downtown in Washington, DC, which was about as segregated as anyplace in the United States at that time. I went to Howard in 1941. This was in '43 though, at the beginning of the year, I think. And we went to a drugstore that had a lunch counter-asked for some hot chocolate. We were told, "We don't serve Negroes." We said, "Well, we'd like to see the manager." "The manager isn't in." And we said, "Well, we have plenty of time. We'll just sit here." And finally they brought the hot chocolate, but they gave us tickets, bills for 25 cents, when it clearly stated on the board that hot chocolate was ten cents a cup, so that's what we put down. And I always like to say that's probably all we had anyway. But, then we walked out and were met by-my recollection is-seven of DC's finest, that is, the police. And they put us in the paddy wagon and took us to jail. After we had this incident, a woman who became a very dear friend, Pauli Murray, was there. She was about ten years older than us coeds. She was in law school, and she knew about CORE that had started. And we formed the Howard's—I think it was called "Civil Rights Committee" and actually opened up a restaurant on the edge of campus in one week, less than a week. I never had such a quick victory, never since that time. It was just a sort of a greasy spoon restaurant, but it was a heady victory for us. We had a picket line; we had a sit–in; lots of people agreed with us, and he capitulated. (By "opened up") I mean we desegregated it."

"I sometimes regretted having left Howard because they did some bus testing. Because you know, DC is surrounded—Virginia, Maryland and so forth, and they were all, of course, very segregated, too."

"But the best thing that ever happened to me, being a reporter: that's where I met Wally-how I met Wally?who became my life partner. He was in prison, in jail at the time, in the Cuyahoga [Ohio] County Jail because he was a conscientious objector; that is, he would not go to war. And he signed up as a conscientious objector and was put in one of the camps, CO camps, called "civilian public service," although he called it "civilian public slavery.""

"Cleveland was no bastion of freedom-sometimes you couldn't-there were theaters you couldn't go to; we tested restaurants, all that sort of thing. It wasn't quite as blatant as it was in the south."

"I remember very well, when I was, I think it was in junior high school, somebody called me "nigger." And I went home, crying, or anyway, very disconsolate. My mother said, "Why are you worrying about...you know who you are." So... I've always appreciated that."

"I had already been involved in CORE, the Congress of Racial Equality, that helped to start a chapter of CORE in Cleveland, along with a man named George Howser"

"I would do whatever job to keep body and soul together, that was good work, or at least not bad work, let's put it that way; at least wasn't bad work. And that I would just live my life and do the things that I believe in."

"a group called Peacemakers was formed (in 1948). They saw nonviolence as a way of life, not just a tactic, or different campaigns, and one of the things that was a hallmark of Peacemakers was refusing to pay taxes for war, and so I say that that was a very pivotal year in my life, '48. Wally and I started living together; I became a tax refuser; we became tax refusers. You see, he spent thirty–three months in prison because he wouldn't go; how was he going to pay for somebody else to go and kill people? We just had no problem with that."

"most—at least half of the budget is for the military. It was then; it is now, continues to be."

"(While living in Cincinnati) somebody said to us, "The birds and the bees don't live together; why should the blacks and the whites live together?""

"We had a friend who lived in Philadelphia, and he was doing what they called "interracial housing." Now Wally would never let anybody say that; he said, "Interracial, you mean, a monkey and a human being," et cetera, they might be different races."

"We never made much money, but we never spent much. As a matter of fact, we used to lend money to friends sometimes [chuckle] because we so hated this interest thing anyway, that if somebody needed to buy a car—I don't mean we had tons of money—maybe a friend would, we would lend him some money, obviously at no interest. And the other thing is I don't like having money hanging around; what's the use of having it doing nothing?"

"I think we moved there in '58, 1958, I think. But before we could even get settled in Philadelphia, we got a call, "Would we go down to Georgia to Koinonia Farm?" which was an intentional community where people just put everything they had into the community. They were really being bombarded by the Ku Klux Klan because they had no barriers as to color. Their farm market was bombed and destroyed, and the kids were harassed on the buses. It was just terrible."

"Clarence Jordan was very, very funny. I know that during those days before we came down there, somebody came around, like some of the Ku Klux Klanners came around and, once they came and—?cause blacks worked on the farm even before anybody moved there, and so they would eat lunch together, and one of these guys came and said, "Preacher, I don't wanna see the sun set on you havin' niggers here anymore." And Clarence reached out his hand and said, "Well, I'm so glad to know you, I'm so glad to know somebody who can keep the sun from setting." He was funny."

"It was in 1970 during the Viet Nam War. We were refusing to pay taxes; we were working in CORE [Congress of Racial Equality]; we were working with the great brokers, Cesar Chavez and those. Wally fasted for twenty–three days once in front of one of the big chain stores to try to get them to stop using, either grapes, or something, whatever it was that they were doing. And yet, we began to feel, and I in particular, that our whole lives were tied up in war stuff, because we live on this war system."

"I have something at my house now—somebody sent it; it says, "Peace would destroy civilization as we know it." And indeed it would, because we could not consume with, 5% of the population that we have, forty, fifty, whatever percent of the world's goods. And we have bases all over the world and so forth."

"For two years they worked on the plantation of a, in quotes, white man, and he had both blacks and whites. They lived separately, but treated them all the same, pitted them one against the other. As Wally would say, he'd ask the poor whites to do something and if they complained he'd say, "That's alright, I'll go and ask the niggers; I'll tell the niggers to do it," and vice–a–versa...Then the next time they did the venture, they worked on a plantation owned by a black man, and he said it was the same thing. He didn't have any whites on his..., except that you could call him by his first name, but he was trying to get everything he could out of everybody. No different, no different. And that's something I believe, and it's discouraging; it really is discouraging, but people are people. Everybody seems to want to just wring everything they can out of people, and all of us do. This is society. [pause] I don't know, I've heard some figures—one percent of the population of the United States makes thirty times as much as a regular worker. And to say a worker is... that's like an epithet. The worker is the ones who keep the world going, so what's [laugh] I don't really quite understand that, but that's the way it seems to be."

"That's the only way you can stop war, stop participating in it, and stop so much consumption that requires war, at least that's the way I look at it."

"I don't know; I guess maybe I'm atypical, but I know that the groups I work in—for instance, CORE had no color line, and Peacemakers had no color line—didn't have any age line either. For a while I think I was about the youngest person in Peacemakers, and I felt very close to somebody who was in her 80s, and...even now, I don't feel that age difference. I mean, I'm getting older; I know that. But I have friends who are one–third my age, one–fourth my age, and we're just on the same boundary. So I don't really know that—I really couldn't tell you much about that, because, or couldn't speak much to that. I think most of the people who were people who were against the war, or in a very active way, and I don't mean just saying it, but doing something, didn't have those kinds of barriers, weren't divided into that... Now in the general population, I honestly don't know."

"we went into the Bar H Truck Stop, and sat at the table, and then were startled when the waitress came and said, "We don't serve colored." And we thought, oh my god, we're fifty miles from home—we wanna go home,; we don't wanna have a big deal. So, we're not gonna fight this thing. We're just gonna sit here for twenty minutes, half hour, just to show that we don't approve of this. Well, we were within no more than five minutes of leaving when two policemen came. They had sent the dishwasher down to the police barracks, that was about a mile down the road, and they came and said, you know...very officious, "Show me your..." I've forgotten; they asked some question, and we looked at each other, rolled our eyes, and answered, and then [they] said, "Show me your driver's license." And reluctantly, the three of them did, and I was going to do it, I'm sure, but I said, "I want to ask you a question." "Ahp...Show me your license." And I said it again. They arrested me. And people always want to know, what were you going to ask, and I really don't know. I think I was really stalling because it hurt me so much to comply with this. Then I didn't cooperate; they carried me out to the police car, and the others followed in our car. This was in Elkton, Maryland; I shall never forget it. They stopped the car in front of the jail and told me to get out. "Am I going home?" "No." "Well then I'm not going to get out." So they put something—I think they call them "twisters"—they're handcuffs, but they have little points in them and they twisted them, and I hollered. It hurt. The others came over to complain and they arrested them. All four of us were arrested in Elkton, Maryland, carried up to the jail; they tried to fingerprint us, we wouldn't—so they would move us from one place to another, and open our fingers and do that sort of thing... It was in all the papers and stuff because Route 40 was quite something; it was notorious."

"We have, in this country, two million children under the age of sixteen years who are earning their bread. They vary in age from six and seven years (in the cotton mills of Georgia) and eight, nine and ten years (in the coal-breakers of Pennsylvania), to fourteen, fifteen and sixteen years in more enlightened states."

"No other portion of the wage earning class increased so rapidly from decade to decade as the young girls from fourteen to twenty years...They are in commerce, in offices, in manufacturing."

"Tonight while we sleep, several thousand little girls will be working in textile mills, all the night through, in the deafening noise of the spindles and the looms spinning and weaving cotton and wool, silks and ribbons for us to buy."

"If the mothers and the teachers in Georgia could vote, would the Georgia Legislature have refused at every session for the last three years to stop the work in the mills of children under twelve years of age? Would the New Jersey Legislature have passed that shameful repeal bill enabling girls of fourteen years to work all night, if the mothers in New Jersey were enfranchised? Until the mothers in the great industrial states are enfranchised, we shall none of us be able to free our consciences from participation in this great evil. No one in this room tonight can feel free from such participation. The children make our shoes in the shoe factories; they knit our stockings, our knitted underwear in the knitting factories. They spin and weave our cotton underwear in the cotton mills. Children braid straw for our hats, they spin and weave the silk and velvet wherewith we trim our hats. They stamp buckles and metal ornaments of all kinds, as well as pins and hat-pins. Under the sweating system, tiny children make artificial flowers and neckwear for us to buy. They carry bundles of garments from the factories to the tenements, little beasts of burden, robbed of school life that they may work for us."

"We do not wish this. We prefer to have our work done by men and women. But we are almost powerless. Not wholly powerless, however, are citizens who enjoy the right of petition. For myself, I shall use this power in every possible way until the right to the ballot is granted, and then I shall continue to use both."

"What can we do to free our consciences? There is one line of action by which we can do much. We can enlist the workingmen on behalf of our enfranchisement just in proportion as we strive with them to free the children. No labor organization in this country ever fails to respond to an appeal for help in the freeing of the children."

"For the sake of the children, for the Republic in which these children will vote after we are dead, and for the sake of our cause, we should enlist the workingmen voters, with us, in this task of freeing the children from toil!"

"Although many social workers like Jane Addams, Florence Kelley, and Sophonisba P. Breckenridge, and socialists like Emma Goldman advocated the rights of immigrants and working women, in most instances during the 1890 to 1910 period their advocacy had little or no effect on the suffragist movement's attitude toward minority or working-class women"

"Florence Kelley's speech first opened my mind to the necessity for and the possibility of the work which became my vocation."

"I want to speak of Florence Kelley, whom I knew in this period and who was one of the first American women Socialists who influenced me greatly. Florence Kelley made an important contribution to the literature of socialism in this country by her translation of Engels' Conditions of the Working Class in England in 1844, and her own writings. She was for many years secretary of the National Consumers' League of America and a leading member of the National Child Labor Committee. Her influence was great among working class women and her death in 1932 was a terrible loss. In those days the Intercollegiate Socialist Society was a vigorous organization. I remember one occasion when the I.S.S. was giving a dinner in New Haven at which Florence Kelley was the main speaker. The chairman, Graham Phelps Stokes, was called away at the last moment, and Upton Sinclair, one of the vice-presidents, was called upon to preside. In introducing Mrs. Kelley he explained the purposes of the I.S.S. and how people were drawn into the socialist movement through its activities, attracting even such nationally known persons as Mrs. Kelley. Mrs. Kelley got up and told him that she had been a Socialist before he was dry behind the ears."

"irresistible has been the influence exercised by Mrs. Florence Kelley, now and for many years a member of the settlement family. She has long consecrated her energies to securing protective legislation throughout the country for children compelled to labor and, with the late Edgar Gardner Murphy, of Alabama, suggested the creation of the National Child Labor Committee. In its ten years' existence it has affected legislation in forty-seven states, which have enacted new or improved child labor laws. On this and on the New York State Committee Mrs. Kelley and I have served since their creation."

"Florence Kelley's vibrant personality comes back to me clearly...I had a special interest in Florence Kelley because she had been the first chief factory inspector in Illinois, appointed by Governor Altgeld. With admiration I saw her war on child labor, sweatshops, and laws discriminating against women-often in the face of great obstacles, including whispering campaigns of slander set in motion by her enemies. I can see her now on the platform, answering a reactionary opponent who in a debate on a vital piece of legislation, claimed to be "open-minded." She replied that some people were so open-minded that ideas never stayed in their heads."

"Blood had run down into the fella's face and eyes. He was laying there just groaning and calling for a medic. I took water from my canteen, got some bandage, and I washed his face. And when that blood was washed from his eyes, his eyes came open. Man, he just lit up. He says, "I thought I was blind." And if I hadn't got anything more out of the war than that smile he gave me, I'd have been well repaid."

"I was praying the whole time. I just kept praying, "Lord, please help me get one more." When I got this, I said, "Lord, please help me get one more.""

"I was working in Newport News, Virginia, in a shipyard in defense work. I could have been deferred. In fact, my boss even offered to defer me, but I was in good health and I felt like it would be an honor to serve God and country. So, I didn't want to be known as a 4-F so I would rather go in."

"I didn't believe in taking a life. I felt like God gave life, it wasn't for me to take. When I was growing up, I was the [unclear] child. My mother had a picture of the Ten Commandments illustrated and showed a picture of Cain, and Cain killed his brother Abel and I wondered how in the world could a brother do such a thing. That had some impression."

"I felt it an honor to serve my country, God and country, same as the rest of them. The only thing, I just didn't want to take life. I wanted to save life instead of taking life and for them to look at my records, which they did."

"I was conscientious and I like to call myself a conscientious cooperator instead of objector because we believe in serving our country in every way possible, same as anyone else. Only thing we didn't want to do is take life, like I mentioned before. God gave life, Christ is our example, I want to be him."

"I sincerely believe that all my men prayed with me before. At this same time cause there is no such thing as infidel when you're facing death. I know cause I've had some of the men come to me and ask, pray for me, even though they gave me a hard time in times past. When I finished praying, I went up, push up, I pushed over against these Japanese positions. Got pinned down, we couldn't move. While we were pinned down and couldn't move A company was over to our left and they was supposed to come over to help us, meet us to try and knock these Japanese positions."

"I had a, I prayed and I'm sure my wife, my mother and a lot others were praying for me. I was trying to take the safest precautions I could, but I felt like my life should be no more important than my buddies. My men reminded me of my family. There's something about combat that actually makes you more closely tied to each other. I think you are almost your own blood kin. Those men trusted me."

"The best advice I can give is put your heart and soul into your work. If you like what you're doing, the Lord will bless. I know some thought I was better. Well, I felt like I was. We put our heart and soul into our work. I feel like, especially for the medics, it's the most rewarding work there is. We can't save all but like I told you before about the experience, about the fellow that I took care of that I said I wouldn't give a plug penny for his life."

"So, I feel like my work has been rewarding work. I have no regrets. I'm just thankful I had the honor and privilege to serve God and country."

"[About a framed poster depicting scenes for each of the Christian Ten Commandments] My dad bought it at an auction for seventy-five cents when they first started housekeeping, and so the picture's over a hundred years old. And when I looked at that picture, I came to the Sixth Commandment, Thou Shalt Not Kill. I wondered, how in the world could a brother do such a thing? It put a horror in my heart of just killin', and as a result I took it personally: 'Desmond, if you love Me, you won't kill.' And He says every man is your brother."

"And when I was eighteen, in nineteen thirty-seven, I registered, like anyone else, with my draft board in Lynchburg, Virginia. I believed in serving God and country. I took medical training, and I did what I could in preparation for getting into the Medical Corps where I could serve God and country without going against the dictates of my conscience. My pastor, R.F. Woods, went with me. We were Seventh-Day Adventists. I wanted to be known as a noncombatant, but the Army had no such classification. I had to accept Conscientious Objector status or face a court-martial. It meant you were going in with religious scruples. Now, I did not want to be known as a CO because they were refusing to salute the flag or serve the country in any way, shape, or form, and they were having demonstrations. Congress signed into law that COs could not be forced to bear arms. President Franklin D. Roosevelt and George C. Marshall, chief of staff, signed it, showing their approval. Adventists would not volunteer but would wait to be drafted. That's why I didn't go in until April first, nineteen forty-two. In addition to the Sixth Commandment, there was also the Fourth, to remember the Sabbath and keep it holy. Now, Saturday is the Sabbath to Adventists and they worship on that day and don't work. But, you know, Christ healed on the Sabbath. It's a type of work I could do seven days a week. That's why I wanted to get into the Medical Corps."

"I was working as a carpenter in defense work in a shipyard in Newport News, Virginia, and my boss offered me a deferment. But I did not feel it was essential work, so I refused because I was in good health and I did not want to be known as a 4-F or draft dodger, and I felt it was an honor to serve God and country. I didn't feel like I was better than anyone else. I could serve my country for twenty-one dollars a month. That's what we got when we went in. We had a joke in the Army:'You know how much I get? No. Twenty-one dollars a day! What? Yep, once a month.'"

"The Japanese were out to get the medics. To them, the most hated men in our army were the medics and the BAR men, the Browning Automatic Riflemen. They would let anybody get by just to pick us off. They were taught to kill the medics for the reason it broke down the morale of the men, because if the medic was gone they had no one to take care of them. All the medics were armed, except me. There was no evidence but your aid kit to show that you were a medic. Even though I was unarmed, the men wanted to get close to me. I had to shoo them away. They said they felt safer with me. I made it a practice to go on patrol with the men. The non-com [a noncommissioned officer, such as a sergeant] warned me not to, but I told him, it may not be my duty but it was what I believed in. I knew these men; they were my buddies, some had wives and children. If they were hurt, I wanted to be there to take care of them. And when someone got hit, the others would close in around me while I treated him, then we'd all go out together."

"There were one hundred and fifty-five went up and fifty-five got themselves down, so they wanted to say I lowered one hundred, but I refused. They wanted to know how many I took care of. I said, 'I don't know.' I don't see how it could possibly be more than fifty. So they're the ones who changed it from one hundred. I wanted fifty, and they made it seventy-five. I don't want to ever say I took care of seventy-five. All I want to say is I was just thankful that the Lord was able to use me, and forget the number. It's not the number: It's doing the best you can."

"And this is another place where we sort of disagree. To sum up my award now, you say I saved a life because I lowered a man down a cliff? That's like you say the operation was a success but the patient died before we could get him sewed up. That's not saving. Of the men I took care of, a number didn't survive. Did you save any, Doss? You didn't save his life; you did the best you could. And thatis the reason I don't like it said I saved so many lives, because it couldn't be. I just did the best I could."

"He was a company aidman when the 1st Battalion assaulted a jagged escarpment 400 feet high. As our troops gained the summit, a heavy concentration of artillery, mortar, and machine-gun fire crashed into them, inflicting approximately 75 casualties and driving the others back. Pfc. Doss refused to seek cover and remained in the fire-swept area with the many stricken, carrying them one by one to the edge of the escarpment and there lowering them on a rope-supported litter down the face of a cliff to friendly hands. On 2 May, he exposed himself to heavy rifle and mortar fire in rescuing a wounded man 200 yards forward of the lines on the same escarpment; and two days later he treated four men who had been cut down while assaulting a strongly defended cave, advancing through a shower of grenades to within eight yards of enemy forces in a cave's mouth, where he dressed his comrades' wounds before making four separate trips under fire to evacuate them to safety. On 5 May, he unhesitatingly braved enemy shelling and small-arms fire to assist an artillery officer. He applied bandages, moved his patient to a spot that offered protection from small-arms fire, and, while artillery and mortar shells fell close by, painstakingly administered plasma. Later that day, when an American was severely wounded by fire from a cave, Pfc. Doss crawled to him where he had fallen 25 feet from the enemy position, rendered aid, and carried him 100 yards to safety while continually exposed to enemy fire. On 21 May, in a night attack on high ground near Shuri, he remained in exposed territory while the rest of his company took cover, fearlessly risking the chance that he would be mistaken for an infiltrating Japanese and giving aid to the injured until he was himself seriously wounded in the legs by the explosion of a grenade. Rather than call another aidman from cover, he cared for his own injuries and waited five hours before litter bearers reached him and started carrying him to cover. The trio was caught in an enemy tank attack and Pfc. Doss, seeing a more critically wounded man nearby, crawled off the litter and directed the bearers to give their first attention to the other man. Awaiting the litter bearers' return, he was again struck, this time suffering a compound fracture of one arm. With magnificent fortitude he bound a rifle stock to his shattered arm as a splint and then crawled 300 yards over rough terrain to the aid station. Through his outstanding bravery and unflinching determination in the face of desperately dangerous conditions Pfc. Doss saved the lives of many soldiers. His name became a symbol throughout the 77th Infantry Division for outstanding gallantry far above and beyond the call of duty."

"Even though I said those things to him in regard to carrying a rifle, then he would never be by my damn side at all unless he had a rifle. But then, in the long run, finding out that he was one of the bravest persons alive. And then to have him end up saving my life was the irony of the whole thing."

"He demonstrated that unconditional love, compassion, acceptance, and forgiveness, are possible even in the most adverse circumstances."

"Pfc. Desmond Doss is perhaps one of the most unlikely recipients of the Medal of Honor. Born in Lynchburg, Virginia, on Feb. 7, 1919, Doss was raised in a strict Seventh-day Adventist family. Entering the Army on April 1, 1942, Doss was classified 1AO, meaning conscientious objector (CO) available for noncombatant military service, as Seventh-day Adventists are prohibited from working on the Sabbath. The Army did not have a separate category for a noncombatant other than CO, so Doss became a medic with the 1st Battalion, 307th Infantry Regiment, 77th Infantry Division. Following basic training at Fort Jackson, South Carolina, Doss’ company shipped to the Pacific in mid-1944. Doss’ support of his fellow soldiers on Guam and subsequently on the island of Leyte in the Philippines, Gen. Douglas MacArthur’s initial landfall on the Philippine Islands, was exceptional, and he received a Bronze Star with V device. The 77th Division relieved the 96th Infantry Division on the island of Okinawa on April 28, 1945. It was on Okinawa that Doss encountered his rendezvous with destiny. Stretching across the island was a 400-foot cliff called the Maeda Escarpment. Doss’ company’s mission was to scale the ridge and eliminate the enemy on the reverse slope of the escarpment. The climb was exceedingly difficult, with the last 30–40 feet nearly vertical. On May 2, 1945, Doss reached the summit with 155 soldiers from Company B. At the top of the escarpment, Company B encountered heavy resistance. When the commander ordered his men to retreat on May 5, Doss refused to abandon his wounded comrades. Over the next five hours, Doss dragged wounded soldiers individually and lowered them over the ledge to the safety of their comrades below. All the time, he kept praying, “Lord, help me get one more.”"

"How many soldiers had Doss rescued? Division headquarters reported 155 men went up the escarpment, and only 55 returned from the hill on their own. Doss modestly stated that he saved 50 men. .Doss’ exploits were later featured in the 2016 feature film Hacksaw Ridge, directed by Mel Gibson. Doss repeated his heroics over the next two weeks before he was seriously wounded on May 21, 1945. Evacuated to the U.S., newly promoted Cpl. Doss received the Medal of Honor from President Harry Truman on Oct. 12, 1945. Doss died on March 23, 2006, and is buried in Chattanooga National Cemetery in Tennessee. Doss remains the first conscientious objector to receive the nation’s highest award for valor in combat. Two decades later, Thomas Bennett and Joseph La Pointe Jr., also combat medics and conscientious objectors, followed in Doss’ footsteps during the Vietnam War."

"Desmond Doss was Sergeant York without the rifle."

"That skinny pharmacist's mate from Georgia who's getting the Medal of Honor is the only CO I consider to be on the level."

"Hundreds of babies are fed and washed and wrapped in warm, new baby flannels and placed back again into grateful mothers' arms. All day and all night they come, one constant stream from evacuated towns, with tales too pitiful to listen to, and yet always with courtesy and graciousness that almost shames."

"Before this war it was difficult to see that fair play was done to the people. I believe hearts have been softened. There is a greater sense of community. The people have gone through a fiery furnace together."

"From the horror of dead and wounded that I saw in just my little corner of war work, my mind is constantly seeking to escape. Again I see the sad, appealing eyes of the terribly disfigured men in the face and jaw hospital in Paris. Again I hear the call: 'Clear the way for the blind!' and see our sightless boys slowly making their way down the gangplank to their homeward-bound ships at Brest. And the armless ones and legless ones! And the insane! How many thousands of such has this war made!"

"Our time will be remembered as one of reconciliation for the great European enemies during the World War. Statesmen of France, Germany, Poland, Czecho-Slovakia, Italy, and Great Britain realized that nations were interdependent and that what was disastrous to one would be disastrous to all."

"The pupils should retell the stories, thus enriching their vocabulary and learning to express thought clearly, easily, consecutively, and confidently,– a power so much needed and so valuable to citizens of a republic."

"Museums, theatres, and concert halls are all around us, but what use are they unless you can get the child into the way of having sympathy for the art and the artist, of seeing and hearing the thing itself and talking about it?"

"Florence Holbrook is a woman who is not interested in educational work alone; she is strong enough to be interested in all that affects humanity."

"Holbrook has a theory that if children hear the best of literature from the beginning of their education they will never wish for any other."

"There is a multitude of men and women doing delightful work in literature and language from Brookline to San Jose, from Kansas City to Toronto, from Birmingham to Seattle, but Florence Holbrook is as distinct in her leadership as are Luther Burbank, Julia Richman, and Jane Addams in their distinctive fields."

"She never struck anyone that I can recall; she just made you feel very small. That was enough for discipline. We feared but loved her."

"I am a person who applies the United Nations to community life and daily living. It is not enough to hope that the United Nations succeeds. To make it work, people must do something about it."

"The charter of the U.N. is in reality an amplification of the admonition mankind was given centuries ago, 'Therefore all things whatsoever ye would that men should do to you, do ye even so to them.'"

"For months the Muslim minority throughout India was safe from molestation. The R.S.S., by destroying the Mahatma, had given the country the shock it needed. Those who had been angrily criticising him now saw the tragic consequences of their own short sighted anger. They knew that he had been right."

"People seeking to live spiritually must be concerned with their social and physical environment."

"Radical transformation of society requires personal and spiritual change first or at least simultaneously."

"It is not a Buddhist approach to say that if everyone practiced Buddhism, the world would be a better place. Wars and oppression begin from this kind of thinking."

"The use of market values and technology as a social barometer has devalued the worth of individuals, rendered irrelevant the quality of their lives, and stunted their creativity."

"We have more than enough programs, organisations, parties, and strategies in the world for the alleviation of suffering and injustice."

"He believed that Christianity stood for the bettering of their fellow men, and the raising of their condition. Were not these the very tenets of Socialism?"

"The object of the Socialist movement is not material but spiritual; it lies in the discovery of methods of reducing to a minimum the attention of man to the material things of life in order that he may have more time to develop personality and make what use he will of a splendid leisure."

"Germany has said that British democracy is degenerate. Well, I for one was never more proud of British democracy than when Professor Freud, that great scientist, aged and infirm, became an exile from his country and was welcomed within our shores. There was taken to him as an invalid the register of the Royal Society in order that he might inscribe his name therein, an act which I believe has never been carried through in this country except for members of our Royal Family; and thus degenerate democracy linked an exiled and distinguished Jewish scientist with members of our own Royal Family. That seemed to me a cause of pride, and not a sign of degeneracy."

"Growing foreign perils were perceived and promptly and fully reported, first to London and then to ministers. Some permanent officials, such as Crowe in his time and later Vansittart, struggled hard to convince governments of the need for a strong foreign policy, and to puncture the prevailing euphoria with a bodkin of realism. They failed. They failed because there was another, competing influence on politicians, a more congenial and therefore in the end a more effective influence: a constellation of moralising internationalist cliques, each with its ideas-peddlers, its contact-men in high places, and its tame press. These busy romantics – from Philip Kerr (Lord Lothian) and Lord Robert Cecil on the Right, through liberals like Smuts and Gilbert Murray in the middle to Kingsley Martin and Clifford Allen on the Left – not only believed, admirably enough, that morality rather than power ought to govern relations between states but acted as though it did... The internationalists successfully imposed on governments their pretension to speak for the inarticulate and unsounded body of the British nation; that is, to represent public opinion at large."

"Scholars who classify the Gospels as “fiction” generally hold that the Gospel authors were intentionally writing fiction and assumed their work would be read as such. There is no consensus among scholars within this camp as to what exact kind of fiction the Gospels are intended to be. Candidates include ...“legend,” (R. M. Price, The Incredible Shrinking Son of Man: How Reliable Is the Gospel Tradition? (Amherst, NY: Prometheus, 2003), 21.)"

"Many scholars find strong parallels between Raglan’s “hero myth” analysis and the Jesus story of the New Testament. [...] Price goes even further when he argues that “every detail of the [Christ] story fits the mythic hero archetype, with nothing left over.” From this Price surmises that it is “arbitrary to assert that there must have been a historical figure lying in back of the myth.”"

"Robert Price goes so far as to argue that every aspect of the Jesus story found in the Gospels fits the “mythic hero archetype, with nothing left over.” With such a strong correspondence between Jesus and universally acknowledged mythic figures, the suggestion that the Jesus story is rooted in history while the other hero stories are not seems highly implausible to some."

"If Jesus performed the feats attributed to him in the Gospels, should we not expect that he would have caught the attention of at least a few pagan writers? Instead, some scholars argue, we find little or no mention of Jesus outside the New Testament. For some—especially the most radical fringe of legendary-Jesus theorists (viz. group 1 [inclusive of Christ myth theorists])—this suggests the miracle-working figure of the Gospels is purely a legend, essentially no different from the mythological savior figures of other ancient mystery religions."

"[Per G. A. Wells and Earl Doherty] the Gospels later created a historical narrative around Paul’s mythological savior figure and thereby transformed him into a historical person. (G. A. Wells, The Jesus myth (Chicago:Open Court, 1999), esp. 95-111; E. Doherty, The Jesus Puzzle: Did Christianity Begin with a Mythical Christ? (Ottawa: Canadian Humanist Pub., 1999).)"

"Christ myth theorists argue that Paul views Jesus as a cosmic savior figure, along the lines of a mystery-religion deity, not a historical person in the recent past. They argue that it was only later, when the Gospels were written, that a fictitious historical narrative was imposed on this mythical cosmic savior figure."

"This, now, is the judgement of our scientific age—the third reaction of man upon the universe! This universe is not hostile, nor yet is it friendly. It is simply indifferent."

"As women are still deprived from direct power to shape the destiny of this country, we must demand that our fellow men do their utmost to preserve peace and prevent the destruction of our communities. You are the only people who can prevent this crime from taking place. We are in contact with our sisters in Europe and America and we all believe that nothing can be gained from violence. We must appeal instead to reason and humanity."

"In these days when men are making us spend all our substance and strength on winning the liberty they out to be giving us with both hands – I have no heart to subsidise men’s things at all…except just to hold my seat on the Town Council."

"I send you the notice of the women’s victory here – in a municipal lodging House. It is so nice, so complete, so good & simple that it ought to be a success and an example to other places- and it is such a pleasure to me to have it called by my name even though I don’t deserve it and Mrs Clark & the women guardians Cttee ought somehow to have been joined in."

"Dear Mrs Macdonald,"

"Where this terrible dogma does not embitter happiness, it corrupts character. Where people believe with a realized belief, their whole lives must be overshadowed with its stupendous horror; where they only pretend to believe, the extent of their hypocrisy can be measured only by their pretence."

"It is the snowdrop on the hard German snow. It announces the German spring. It is a real consolation to every German who was ready to doubt whether the German soul would ever escape from the enchantment in which its pursuit of Power seemed to have inextricably involved it. That, in the midst of anger and hatred, misery and despair, this German flower could bloom is not only a glad hope for those to whom true Germanism is their spiritual home, but for other countries which feared that the de-Germanised German had come to stay."

"We ‘made’ the moral law, we are not ‘made’ for it."

"Liking does not mean love."

"I cannot acknowledge violence, even against violence."

"What a marvellous opportunity for attacking the devil!"

"What is my message? That is what troubles me. I have not got a message. I am not by any means so ardent a Radical or as ardent in anything as I was. I have read so many newspapers on both sides that my old views have become so greatly modified that I no longer feel certain of anything. That is too strong, but it is true to a certain extent. Facts and existing circumstances prevent me being so enthusiastic as some are about remodelling the Universe."

"The Press is at once the eye and the ear and the tongue of the people. It is the visible speech if not the voice of the democracy. It is the phonograph of the world."

"No journalist is omnipotent, and even the most powerful journalist cannot influence those who do not read his paper. But within the range of his circulation — and readers, of course, are much more numerous than subscribers — he may be more potent than any other man. The damnable iteration day after day of earnest conviction wears like the dropping of water upon the stone."

"An editor is the uncrowned king of an educated democracy."

"The duty of a journalist is the duty of a watchman."

"It is the great inspector, with a myriad eyes, who never sleeps, and whose daily reports are submitted, not to a functionary or department, but to the whole people."

"I am fully conscious of the fact that my late husband and I did nothing special; we simply tried to remain human in the midst of inhumanity."

"How can I not hesitate before accepting? Are we sufficiently aware, against the background of the darkest chapter in German history, of how guilty we are for rescuing no more than a tiny droplet out of the endless sea of despair of that period? Righteous can therefore have no other meaning than the attempt, the obligation, to do what is right and to live humanly even during times of inhumanity."

"When one's existence which has seemed quite secure suddenly melts away. . . when every security fails and every support gives way—then one stands face to face with the Eternal and confronts Him without protection and with fearful directness. . . When imprisonment has lasted a certain time it ceases to be punishment. One has removed one’s self from ordinary life and slowly begins to find a new standard."