119 quotes found
"I want everybody really lost, and I want us all to be at home there. Something like that. Actually I am not interested in that, but I mean that's what you could do. Lots of people would like it. I have to say finally what I am interested in, like Socrates: peace... rest... nothing."
"The Angel was in the earth, and she led me to fix my eyes in Heaven. - And the remnants of the world were renewed by children and it was called Paradise."
"I marveled at the Hezbollah resistance to Israel . . . It was a marvel of organization, of courage and bravery."
"The Arabs who were involved in 9/11 cooperated with the Zionists, actually. It was a cooperation. They gave them the perfect excuse to denounce all Arabs."
"There's a direct correlation, we've found, between the demonization of Saddam, and violent acts against Arab-Americans in this country."
"The love of possessions is a disease in them. These people have made many rules that the rich may break, but the poor may not! They have a religion in which the poor worship, but the rich will not! They even take tithes of the poor and weak to support the rich and those who rule. They claim this mother of ours, the Earth, for their own use, and fence their neighbors away from her, and deface her with their buildings and their refuse. They compel her to produce out of season, and when sterile she is made to take medicine in order to produce again. All this is sacrilege."
"You come here to tell us lies, but we don't want to hear them. If we told you more, you would have paid no attention. That is all I have to say."
"I hardly sustain myself beneath the weight of white men's blood that I have shed. The whites provoked the war; their injustices, their indignities to our families, the cruel, unheard of and wholly unprovoked massacre at Fort Lyon … shook all the veins which bind and support me. I rose, tomahawk in hand, and I have done all the hurt to the whites that I could."
"I have killed, robbed, and injured too many white men to believe in a good peace. They are medicine, and I would eventually die a lingering death. I had rather die on the field of battle."
"Look at me, see if I am poor, or my people either. The whites may get me at last, as you say, but I will have good times till then. You are fools to make yourselves slaves to a piece of fat bacon, some hard-tack, and a little sugar and coffee."
"I am nothing, neither a chief nor a soldier."
"This is a good day to die. Follow me!"
"I will remain what I am until I die, a hunter, and when there are no buffalo or other game I will send my children to hunt and live on prairie, for where an Indian is shut up in one place his body becomes weak."
"I am here by the will of the Great Spirit, and by his will I am chief.… I want to tell you that if the Great Spirit has chosen anyone to be the chief of this country, it is myself."
"Because I am a red man. If the Great Spirit had desired me to be a white man he would have made me so in the first place. He put in your heart certain wishes and plans; in my heart he put other and different desires. Each man is good in the sight of the Great Spirit. It is not necessary, that eagles should be crows."
"For 64 years you have kept me and my people and treated us bad. What have we done that you should want us to stop? We have done nothing. It is all the people on your side that have started us to do all these depredations. We could not go anywhere else, and so we took refuge in this country. It was on this side of the country we learned to shoot, and that is the reason why I came back to it again. I would like to know why you came here. In the first place, I did not give you the country, but you followed me from one place to another, so I had to leave and come over to this country. I was born and raised in this country with the Red River Half-Breeds, and I intend to stop with them. I was raised hand in hand with the Red River Half Breeds, and we are going over to that part of the country, and that; is the reason why I have come over here. That is the way I was raised, in the hands of these people here, and that is the way I intend to be with them. You have got ears, and you have got eyes to see with them, and you see how I live with these people. You see me? Here I am! If you think I am a fool you are a bigger fool than I am. This house is a medicine-house. Yon come here to tell us lies, but we don't want to hear them. I don't wish any such language used to me; that is, to tell me such lies in my great Mother's house. Don't you say two more words. Go back home where you came from. This country is mine, and I intend to stay here, and to raise this country full of grown people. See these people here. We were raised with them."
"Sitting Bull gave most of the money away to the band of ragged, hungry boys who seemed to surround him wherever he went. He once told Annie Oakley, another one of the 's stars, that he could not understand how white men could be so unmindful of their own poor. "The white man knows how to make everything," he said, "but he does not know how to distribute it.""
"It is not easy to characterize Sitting Bull, of all Sioux chiefs most generally known to the American people... The man was an enigma at best. He was not impulsive, nor was he phlegmatic. He was most serious when he seemed to be jocose. He was gifted with the power of sarcasm, and few have used it more artfully than he."
"...It was said of him in a joking way that his legs were bowed like the ribs of the ponies that he rode constantly from childhood... It is told that after a buffalo hunt the boys were enjoying a mimic hunt with the calves that had been left behind. A large calf turned viciously on Sitting Bull, whose pony had thrown him, but the alert youth got hold of both ears and struggled until the calf was pushed back into a buffalo wallow in a sitting posture. The boys shouted: "He has subdued the buffalo calf! He made it sit down!" And from this incident was derived his familiar name of Sitting Bull."
"It is a mistake to suppose that Sitting Bull, or any other Indian warrior, was of a murderous disposition. It is true that savage warfare had grown more and more harsh and cruel since the coming of white traders among them, bringing guns, knives, and whisky... It was the degree of risk which brought honor, rather than the number slain, and a brave must mourn thirty days, with blackened face and loosened hair, for the enemy whose life he had taken. While the spoils of war were allowed, this did not extend to territorial aggrandizement, nor was there any wish to overthrow another nation and enslave its people. It was a point of honor in the old days to treat a captive with kindness. The common impression that the Indian is naturally cruel and revengeful is entirely opposed to his philosophy and training..."
"...As he talked he seemed to take hold of his hearers more and more. He was bull-headed; quick to grasp a situation, and not readily induced to change his mind. He was not suspicious until he was forced to be so. All his meaner traits were inevitably developed by the events of his later career."
"[His] history has been written many times by newspaper men and army officers, but I find no account of him which is entirely correct. I met him personally in 1884, and since his death I have gone thoroughly into the details of his life with his relatives and contemporaries..."
"When Sitting Bull was a boy, there was no thought of trouble with the whites. He was acquainted with many of the early traders...and liked them, as did most of his people in those days. All the early records show this friendly attitude of the Sioux, and the great fur companies for a century and a half depended upon them for the bulk of their trade. It was not until the middle of the last century..."
"They [Sitting Bull's people] would not have anything of the white man except his hatchet, gun, and knife. They utterly refused to cede their lands; and as for the rest, they were willing to let him alone as long as he did not interfere with their life and customs, which was not long..."
"Sitting Bull joined in the attack on Fort Phil Kearny and in the subsequent hostilities; but he accepted in good faith the treaty of 1868, and soon after it was signed he visited Washington... [He] hoped [for] close adherence to the terms of this treaty to preserve the Big Horn and Black Hills country for a permanent hunting ground. When gold was discovered and the irrepressible gold seekers made their historic dash across the plains into this forbidden paradise, then his faith in the white man's honor was gone forever."
"After the Ghost Dance spread across the Rockies to the Plains tribes it ran amok. ...The fervor attacked the Plains tribes virulently, particularly the Sioux, who were at that time the largest and the most intransigent of them all. The Sioux had been forced to submit to a series of land grabs and to indignities that are almost unbelievable when read about today. ...they were being systematically starved into submission—by the White Bureaucracy—on the little that was left of their reservation in South Dakota. ...From Rosebud, the Ghost Dance spread like prairie fire to the Pine Ridge Sioux and finally to Sitting Bull's people at Standing Rock. The Sioux rebelled; the result was the death of Sitting Bull and the massacre of the Indians (despite their ghost shirts) at Wounded Knee in 1890."
"A real-life description to me would be a rape victim, brutally raped, savaged. The girl was a virgin. She was religious. She planned on saving her virginity until she was married. She was brutalized and raped, sodomized as bad as you can possibly make it, and is impregnated. I mean, that girl could be so messed up, physically and psychologically, that carrying that child could very well threaten her life."
"When I was growing up here in the wild west, if a young man got a girl pregnant out of wedlock, they got married, and the whole darned neighborhood was involved in that wedding. I mean, you just didn't allow that sort of thing to happen, you know? I mean, they wanted that child to be brought up in a home with two parents, you know, that whole story. And so I happen to believe that can happen again."
"Of course, I believe I have an unfair edge over most of my colleagues right now. My mind works faster than my mouth does. Washington would probably be a better place if more people took a moment to think before they spoke."
"It was certainly a long day. But a win is a win, and that's good. That's what we set out to do. It wasn't easy, but it ended up good."
"We don't need to have meetings. We know where we are … there's some guys in there that have been in this situation before. And the best way I think all of us know to go about our business is to play the next game. Put that on our radar and try and take care of the next game. You start trying to look ahead, it can look a little overwhelming. Just play the game that's in front of us, and that's the only thing that matters right now."
"I always feel well while I am among these friends of mine, the Witchitas, Wacoes, and affiliated bands, and I never feel afraid to go among the white men here, because I know them to be my friends also. … I come from a point on the Washita River, about one day's ride from Antelope Hills. Near me there are over one hundred lodges of my tribe, only a part of them are my followers. I have always done my best to keep my young men quiet, but some of them will not listen. When recently north of the Arkansas, some of them were fired upon, and then the war began. I have not since been able to keep my young men at home."
"We have come with our eyes shut, following Major Wynkoop's handful of men, like coming through the fire. All we ask is that we have peace with the whites. We want to hold you by the hand. You are our father. We have been traveling through a cloud. The sky has been dark ever since the war began. These braves who are with me are willing to do what I say. We want to take good tidings home to our people, that they may sleep in peace. I want you to give all these chiefs of the soldiers here to understand that we are for peace, and that we have made peace, that we may not be mistaken by them for enemies. I have not come here with a little wolf bark, but have come to talk plain with you."
"Although wrongs have been done to me I live in hopes. I have not got two hearts. … Now we are together again to make peace. My shame is as big as the earth, although I will do what my friends advise me to do. I once thought that I was the only man who persevered to be the friend of the white man, but since they have come and cleaned out our lodges, horses, and everything else, it is hard for me to believe the white man anymore."
"The Cheyennes do not fight at all this side of the Arkansas, but north some young warriors were fired upon and then the fight began."
"Although the troops have struck us, we throw it all behind and are glad to meet you in peace and friendship."
"The white people can go wherever they please and they will not be disturbed by us, and I want you to let them know."
"We were once friends with the whites, but you nudged us out of the way by your intrigues, and now when we are in council you keep nudging each other. Why don't you talk, and go straight, and let all be well?"
"I say to my colleague from New York that if someone who has a concealed carry permit... in the State of South Dakota that goes to New York and is in Central Park -- Central Park is a much safer place."
"I can't believe someone this ignorant gets elected to the United States Senate."
"Another white man's trick! Let me go! Let me die fighting!!!!"
"My lands are where my dead lie buried."
"One does not sell the earth upon which the people walk."
"My friend, I do not blame you for this. Had I listened to you this trouble would not have happened to me. I was not hostile to the white men. Sometimes my young men would attack the Indians who were their enemies and took their ponies. They did it in return. We had buffalo for food, and their hides for clothing and for our tepees. We preferred hunting to a life of idleness on the reservation, where we were driven against our will. At times we did not get enough to eat and we were not allowed to leave the reservation to hunt. We preferred our own way of living. We were no expense to the government. All we wanted was peace and to be left alone. Soldiers were sent out in the winter, they destroyed our villages. The "Long Hair" [Custer] came in the same way. They say we massacred him, but he would have done the same thing to us had we not defended ourselves and fought to the last. Our first impulse was to escape with our squaws and papooses, but we were so hemmed in that we had to fight. After that I went up on the Tongue River with a few of my people and lived in peace. But the government would not let me alone. Finally, I came back to the Red Cloud Agency. Yet, I was not allowed to remain quiet. I was tired of fighting. I went to the Spotted Tail Agency and asked that chief and his agent to let me live there in peace. I came here with the agent [Lee] to talk with the Big White Chief but was not given a chance. They tried to confine me. I tried to escape, and a soldier ran his bayonet into me. I have spoken."
"A very great vision is needed, and the man who has it must follow it as the eagle seeks the deepest blue of the sky."
"Hokahey! Today is a good day to die."
"Upon suffering beyond suffering; the Red Nation shall rise again and it shall be a blessing for a sick world. A world filled with broken promises, selfishness and separations. A world longing for light again. I see a time of seven generations when all the colors of mankind will gather under the sacred Tree of Life and the whole Earth will become one circle again. In that day there will be those among the Lakota who will carry knowledge and understanding of unity among all living things, and the young white ones will come to those of my people and ask for this wisdom. I salute the light within your eyes where the whole universe dwells. For when you are at that center within you and I am that place within me, we shall be as one."
"Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one. He was on his horse in that world, and the horse and himself on it and the trees and the grass and the stones and everything were made of spirit, and nothing was hard, and everything seemed to float. His horse was standing still there, and yet it danced around like a horse made only of shadow, and that is how he got his name, which does not mean that his horse was crazy or wild, but that in his vision it danced around in that queer way. It was this vision that gave him his great power, for when he went into a fight, he had only to think of that world to be in it again, so that he could go through anything and not be hurt. Until he was killed at the Soldiers' Town on White River, he was wounded only twice, once by accident and both times by some one of his own people when he was not expecting trouble and was not thinking; never by an enemy. He was fifteen years old when he was wounded by accident; and the other time was when he was a young man and another man was jealous of him because the man's wife liked Crazy Horse. They used to say that he carried a sacred stone with him, like one he had seen in some vision, and that when he was in danger, the stone always got heavy and protected him somehow. That, they used to say, was the reason that no horse he ever rode lasted very long. I do not know about this; maybe people only thought it; but it is a fact that he never kept one horse long. They wore out. I think it was only the power of his great vision that made him great."
"What drew me to those two people was that both of them wanted peace and insisted on working toward peace. Both of them believed in life. Nijinski believed that his body was god, and it was. Crazy Horse knew that god was in everything, and it was. They had a knowledge we all need to have."
"For some time he held out, but the rapid disappearance of the buffalo, their only means of support, probably weighed with him more than any other influence. In July, 1877, he was finally prevailed upon to come in to Fort Robinson, Nebraska, with several thousand Indians...on the distinct understanding that the government would hear and adjust their grievances."
"At this juncture General Crook proclaimed Spotted Tail, who had rendered much valuable service to the army, head chief of the Sioux, which was resented by many. The attention paid Crazy Horse was offensive to Spotted Tail and the Indian scouts, who planned a conspiracy against him. They reported to General Crook that the young chief would murder him at the next council, and stampede the Sioux into another war. He was urged not to attend the council and did not, but sent another officer to represent him. Meanwhile the friends of Crazy Horse discovered the plot and told him of it. His reply was, “Only cowards are murderers.”"
"His wife was critically ill at the time, and he decided to take her to her parents at Spotted Tail agency, whereupon his enemies circulated the story that he had fled, and a party of scouts was sent after him. They overtook him riding with his wife and one other but did not undertake to arrest him, and after he had left the sick woman with her people he went to call on Captain Lea, the agent for the Brules, accompanied by all the warriors of the Minneconwoju band. This volunteer escort made an imposing appearance on horseback, shouting and singing, and in the words of Captain Lea himself and the missionary, the Reverend Mr. Cleveland, the situation was extremely critical. Indeed, the scouts who had followed Crazy Horse from Red Cloud agency were advised not to show themselves, as some of the warriors had urged that they be taken out and horsewhipped publicly."
"Under these circumstances Crazy Horse again showed his masterful spirit by holding these young men in check. He said to them in his quiet way: “It is well to be brave in the field of battle; it is cowardly to display bravery against one’s own tribesmen. These scouts have been compelled to do what they did; they are no better than servants of the white officers. I came here on a peaceful errand.”"
"The captain urged him to report at army headquarters to explain himself and correct false rumors, and on his giving consent, furnished him with a wagon and escort... He went of his own accord, either suspecting no treachery or determined to defy it."
"When he reached the military camp, Little Big Man walked arm-in-arm with him, and his cousin and friend, Touch-the-Cloud, was just in advance. After they passed the sentinel, an officer approached them and walked on his other side. He was unarmed but for the knife which is carried for ordinary uses by women as well as men. Unsuspectingly he walked toward the guardhouse, when Touch-the-Cloud suddenly turned back exclaiming: “Cousin, they will put you in prison!”"
"“Another white man’s trick! Let me go! Let me die fighting!” cried Crazy Horse. He stopped and tried to free himself and draw his knife, but both arms were held fast by Little Big Man and the officer. While he struggled thus, a soldier thrust him through with his bayonet from behind. The wound was mortal, and he died in the course of that night, his old father singing the death song over him and afterward carrying away the body, which they said must not be further polluted by the touch of a white man. They hid it somewhere in the Bad Lands, his resting place to this day."
"Thus died one of the ablest and truest American Indians. His life was ideal; his record clean. He was never involved in any of the numerous massacres on the trail, but was a leader in practically every open fight. Such characters as those of Crazy Horse and Chief Joseph are not easily found among so-called civilized people. The reputation of great men is apt to be shadowed by questionable motives and policies, but here are two pure patriots, as worthy of honor as any who ever breathed God’s air in the wide spaces of a new world."
"Was Rome dispensing "God's divine Justice" when it forbade Peter and Paul from preaching in public? Were Peter and Paul "justly reprimanded for their sins" by being imprisoned and executed? Was Jesus being justly punished for his sin when the Sanhedrin sent him to be executed by Pilate? Was Germany dispensing divine wrath to Israel, Poland, etc., when they plotted to take over the world and exterminate all non-Aryans? … I am trying to say that the State does not have a license to do anything it wants … and when we are ordered by the State to violate God's law, we must not bow to Baal. Civil disobedience is just as mandatory as civil subservience. It all must past through the filter of conscience, not to mention Christ's mandate that we recognize that the Kingdom has already come. We are now its citizens. … we are under no obligation to abdicate conscience on behalf of the State."
"Every day I talk with the enemy. But I do not see an embodiment of "him who opposes goodness." If we approach the war on terrorism with the fervor of a Christian jihad against Islam, our battle is already lost, for we have become what we opposed and we are now the fundamentalists. Our battle is not one of flesh and blood, but against the spiritual powers and principalities which rule this present darkness. We cannot allow ourselves to be caught up in "war mode" against a fleshly enemy, or the true enemy is already within us, and we have failed to believe in the power of a redemption which (we say) we believe has saved us. … My comfort and liberty must not be won by the sacrifices of a new and foreign poor now paying the price for our moral failings of diplomacy,. economy and statesmanship, turning our Republic into an Empire."
"Joining the army is not a sacrament, it's a pagan allegiance."
"We must at least allow the pain inflicted upon us by our enemies to be a megaphone to our own deafness to the world, waking us up to the needs of others, to the violence inflicted upon them."
"I don't complain about "the military" because of inconvenience or discomfort … I complain about how perilous it feels to attempt an authentic Christianity in the midst of "exploiting persons of their intelligence value," and then listening to the news, hearing of the bombing campaign just undertaken in the town that I just wrote an intelligence report on only days previous. Those bombs are given coordinates by my reports."
"Since the day I walked onto Academy grounds at West Point, I have been in an ongoing and quite conscious battle with my military service. Whether it was my first decision in college to turn away from military service altogether, or my post-September 11th decision to return to service, I have been attempting to mitigate conscience and duty for the past seven years. In the absence of a clear and articulate objection to service, I have defaulted to evolving forms of duty as my guiding principle. … Conscientious objection is now the only way dutifully to fulfill my obligations both to faith and to nation, and to my own internal commitments to personal courage."
"The term architecture is used here to describe the attributes of a system as seen by the programmer, i.e., the conceptual structure and functional behavior, as distinct from the organization of the data flow and controls, the logical design, and the physical implementation. i. Additional details concerning the architecture,"
"We tend to think that the phenomenon of engineers and scientists being at the top of a company is something that started with Bill Gates, Steve Wozniak or Gary Kildall. But this just isn’t the case. Even back in the days when IBM was the single most important computer company, it was possible for one of its engineers to escape and make an impact that disturbed even Big Blue."
"For over a decade prophets have voiced the contention that the organization of a single computer has reached its limits and that truly significant advances can be made only by interconnection of a multiplicity of computers in such a manner as to permit cooperative solution. Variously the proper direction has been pointed out as general purpose computers with a generalized interconnection of memories, or as specialized computers with geometrically related memory interconnections and controlled by one or more instruction streams. Demonstration is made of the continued validity of the single processor approach and of the weaknesses of the multiple processor approach in terms of application to real problems and their attendant irregularities ."
"The first characteristic of interest is the fraction of the computational load which is associated with data management housekeeping. This fraction has been very nearly constant for about ten years, and accounts for 40% of the executed instructions in production runs."
"Data management housekeeping is not the only problem to plague oversimplified approaches to high speed computation. The physical problems which are of practical interest tend to have rather significant complications. Examples of these complications are as follows: boundaries are likely to be irregular; interiors are likely to be inhomogeneous; computations required may be dependent on the states of the variables at each point; propagation rates of different physical effects may be quite different; the rate of convergence, or convergence at all, may be strongly dependent on sweeping through the array along different axes on succeeding passes; etc. The effect of each of these complications is very severe on any computer organization based on geometrically related processors in a paralleled processing system."
"At Sandia National Laboratories, we are currently engaged in research involving massively parallel processing. There is considerable skepticism regarding the viability of massive parallelism; the skepticism centers around Amdahl’s law, an argument put forth by Gene Amdahl in 1967 that even when the fraction of serial work in a given problem is small, say, s, the maximum speedup obtainable from even an infinite number of parallel processors is only l/s. We now have timing results for a 1024-processor system that demonstrate that the assumptions underlying Amdahl’s 1967 argument are inappropriate for the current approach to massive ensemble parallelism."
"Gene Amdahl is a physicist who got into computers because he wanted to work out something complicated. In 1950 he was asked by one of his professors to calculate whether the nuclear strong force was really enough to hold together a nucleus. For thirty days Amdahl slaved over a slide-rule and a mechanical desk calculator to provide only two more significant digits to the solution. This is the sort of experience that drove many a scientist to become a computer pioneer!"
"The dominant social thought shapes the institutionalized order of society... and the malfunctioning of established institutions in turn alters social thought."
"The adverse economic events following the First World War turned me toward economics... I learned during my youth how hard it was for farm families to stay solvent. Farm product prices fell abruptly by more than half. Banks went bankrupt and many farmers suffered foreclosures. Was politics or economics to blame? I opted for economics."
"Although it is obvious that people acquire useful skills and knowledge, it is not obvious that these skills and knowledge are a form of capital, that this capital is in substantial part a product of deliberate investment, that it has grown in Western societies at a much faster rate than conventional (nonhuman) capital, and that this growth may well be the most distinctive feature of the economic system."
"Much of what we call consumption constitutes investment in human capital. Direct expenditures on education, health, and internal migration to take advantage of better job opportunities are clear examples. Earnings foregone by mature students attending school and by workers acquiring on the-job training are equally clear examples."
"Investment in human capital accounts for most of the impressive rise in the real earnings per worker."
"Economists have long known that people are an important part of the wealth of nations."
"The mere thought of investment in human beings is offensive to some among us. Our values and beliefs inhibit us from looking upon human beings as capital goods, except in slavery, and this we abhor... To treat human beings as wealth that can be augmented by investment runs counter to deeply held values. It seems to reduce man once again to a mere material component, something akin to property. And for man to look upon himself as a capital good, even if it did not impair his freedom, may seem to debase him... (But) by investing in themselves, people can enlarge the range of choice available to them. It is one way free men can enhance their welfare."
"Human beings are incontestably capital from an abstract and mathematical point of view."
"Activities that improve human capabilities [can be divided into] five major categories: (1) health facilities and services, broadly conceived to include all expenditures that affect the life expectancy, strength and stamina, and the vigor and vitality of a people; (2) On-the job training, including old-style apprenticeship organized by firms; (3) formally organized education at elementary, secondary and higher levels; (4) study programs for adults that are not organized by firms, including extension programs in agriculture; (5) Migration of individuals and families to adjust to changing job opportunities."
"There are comparatively few significant inefficiencies in the allocation of the factors of production in traditional agriculture."
"[Schultz specifically refers to the manner in which inputs are used when he states that one implication of his] efficient but poor hypothesis... [is] that the combination of crops grown, the number of times and depth of cultivation, the time of planting, watering, and harvesting, the combination of hand tools, ditches to carry water to the fields, draft animals and simple equipment -- are all made with a fine regard for marginal costs."
"The advance in knowledge and useful new factors based on such knowledge are all too frequently put aside as if they were not produced means of production but instead simply happened to occur over time. This view is as a rule implicit in the notion of technological change."
"Most people in the world are poor. If we knew the economy of being poor, we would know much of the economics that really matter. Most of the world's poor people earn their living in agriculture. If we knew the economics of agriculture, we would know much of the economic of being poor."
"This branch of economics has suffered from several intellectual mistakes. The major mistake has been the presumption that standard economic theory is inadequate for understanding low income countries and that a separate economic theory is needed. Models developed for this purpose were widely acclaimed until it became evident that they were at best intellectual curiosities."
"Cultural and behavioral scholars are uneasy about this use of their studies. Fortunately, the intellectual tide has begun to turn. Increasing numbers of economists have come to realize that standard economic theory is just as applicable to the scarcity problems that confront low income countries as to the corresponding problems of high income countries."
"He's a transitional figure who bridged the gap between the old-style study of institutions and modern economics [that relies on theory and statistical analysis]"
"Schultz’s domestic agricultural policy views, especially early on, were highly interventionist. In his work on domestic agricultural policy during WWII, Schultz was quite critical of the decentralized price system and envisaged a large role for government in U.S. agriculture. Moreover, government intervention continued to play a key role in his approach to domestic farm policy following the war. But Schultz’s views shifted notably in the classical liberal direction in his economic development work, which emphasized distortions by government programs affecting farmers in low-income countries."
"The cry that we have entered upon our imperial course in order to benefit the native populations in the lands that we have conquered is an old one. ... I have before me McKinley's proclamation to the Filipinos, and I have placed it side by side with a proclamation of the King of Assyria, written eighteen hundred years before Christ. A man would think that McKinley had plagiarized the idea from Asshurbanipal."
"Each act of aggression, each new expedition of conquest is prefaced by a pronouncement containing a moral justification and an assurance to the victims of the imperial aggression that all is being done for their benefit."
"I grew up watching this mainstream media and seeing a lot of the BS perpetuated by the mainstream media ... and I wanted to combat that. So I started off at an early age, and we're just getting started."
"In order for me to give respect to what they're saying, I have to respect them," Lahren said. "And when they're on the internet trolling me, saying nasty, disgusting, vile things - which by the way is really a true testament to the unloving and intolerant left - I laugh it off"
"I'm for limited government, so stay out of my guns, and you can stay out of my body as well."
"[A] lot of conservatives have been calling for Lahrens head since her View appearance, insisting it's an embarrassment and an outrage that such a pro-choice harpy could be a public face of Republicanism. As with Milo Yiannopoulos—who said all sorts of horrible things about women, Muslims, transgender people, etc., but was only ousted from polite conservatism after joking about pedophilic priests—it's telling (if predictable) that tepidly pro-choice views are the dealbreaker for the right with Lahren, while things like calling Black Lives Matter activists "the new KKK," referring to the Middle East as a "sandbox" that needs to be bombed, and defending the shooting of unarmed black men by cops never really rustled Republican jimmies."
"I'm not a big fan of right-wing infotainment personality Tomi Lahren. I think she's a hack. On the other hand, she ought to be defended from accusations of hypocrisy in the wake of Lahrens public confession that she's still on her parents' healthcare plan. … Nor is it at all clear that Lahren would be without insurance in the absence of Obamacare. Indeed, in the absence of Obamacare, premiums for high-deductible insurance for someone like Lahren would likely have been much lower, and Lahren may have easily been able to afford it. In fact, it may be that Lahren would have rather been able to purchase a high-deductible plan rather than be on her parent's plan. Maybe she hates having to go through her parents for coverage. However, since Obamacare has massively increased premium costs for young people not on group plans, getting insurance through her parents may now be Lahrens best option. ¶ Thus, if we consider the unseen side effects of Obamacare regulations in this case, it may be that Lahren is actually a victim of Obamacare."
"First, let's agree there's a lot we really don't know about how climate will change in the 21st century and beyond. That means we need to understand the issue better, and fortunately, we have time. It is highly unlikely that the temperature in the middle of the next century will be significantly affected whether policies are enacted now or 20 years from now. It also means it's bad public policy to impose very costly regulations and restrictions when their need has yet to be proven, their total impact undefined, and when nations are not prepared to act in concert."
"...projections are based on completely unproven climate models, or, more often, on sheer speculation."
"I think boots on the ground should be deployed when there’s a clear threat to American interests; like many Americans, I’ve been concerned about longstanding multi-decade deployments of men and women in the Middle East. But I’m not in favor of pulling back all those troops either. I think America’s presence is going to be important in different times in different places to be sure that we have a stable world."
"Before our white brothers came to civilize us we had no jails. Therefore we had no criminals. You can't have criminals without a jail. We had no locks or keys, and so we had no thieves. If a man was so poor that he had no horse, tipi or blanket, someone gave him these things. We were too uncivilized to set much value on personal belongings. We wanted to have things only in order to give them away. We had no money, and therefore a man's worth couldn't be measured by it. We had no written law, no attorneys or politicians, therefore we couldn't cheat. We really were in a bad way before the white men came, and I don't know how we managed to get along without these basic things which, we are told, are absolutely necessary to make a civilized society."
"A medicine man shouldn't be a saint. He should experience and feel all the ups and downs, the despair and joy, the magic and the reality, the courage and the fear, of his people. He should be able to sink as low as a bug, or soar as high as an eagle. Unless he can experience both, he is no good as a medicine man."
"Sickness, jail, poverty, getting drunk—I had to experience all that myself. Sinning makes the world go round. You can't be so stuck up, so inhuman that you want to be pure, your soul wrapped up in a plastic bag, all the time. You have to be God and the devil, both of them. Being a good medicine man means being right in the midst of the turmoil, not shielding yourself from it. It means experiencing life in all its phases. It means not being afraid of cutting up and playing the fool now and then. That's sacred too."
"What does this Mount Rushmore mean to us Indians? It means that these big white faces are telling us, "First we gave you Indians a treaty that you could keep these Black Hills forever, as long as the sun would shine, in exchange for all of the Dakotas, Wyoming and Montana. Then we found the gold and took this last piece of land, because we were stronger. ... And because we like the tourist dollars, too, we have made your sacred Black Hills into one vast Disneyland. And after we did all this we carved up this mountain, the dwelling place of your spirits, and put our four gleaming white faces here. We are the conquerors.""
"We believe all religions are really the same—all part of the Great Spirit. The trouble is not with Christianity, with religion, but with what you have made out of it. You have turned it upside down. You have made the religion of the protest leader and hippie Jesus into the religion of missionaries, army padres, Bureau of Indian Affairs officials. These are two altogether different religions, my friend. . . . Many of us Sioux go to a church on Sunday, to a peyote meeting on Saturday, and to a man any day when we feel sick."
"An important term for us in the church is solidarity. We are brothers and sisters first because of that shared baptism, and there’s even deep solidarity simply because we’re all created by the same God."
"Why are you shooting at someone with an AR-15 at close range?"
"All he uses was one foot, correct?"
"The monastery is a house of prayer, study, and hospitality, a place in which they can await the return to Christ, the Spouse, in order to participate in the Heavenly Banquet."
"It has been a work in progress (the Lord gently leading) that I have noticed ever since I lost interest in being either a cowboy or a fireman. My image of the priesthood has grown with me and continues to grow."
"I saw every day how many things can go wrong, but I also saw that somehow my mother prevailed. And she had her two sons to help her do that. When my brother was in eighth grade, he worked in a grocery store making a dollar or a dollar and a half a week. My first real job was a dollar a week in a butcher shop. Every dime or every dollar that the three of us brought in helped my mother hold this group of three people together, because her income was absolutely unpredictable. All she had when my father died was a small house that was paid for. I got to the point in grade school where I felt that I had to try anything—or everything—to succeed, and I learned to expect a lot of knocks, because I had seen my mother take them. I really think... that was my real education, what I learned at home in my early years."
"You have to ask yourself, What do I really want to do or be? Then make yourself this promise: I will not look over my shoulder; I will use whatever I have learned, but I will not dwell on the mistakes I have made. Whether you're seventeen, twenty-seven or sixty-seven, you bring experience to your new venture or adventure. If you draw from your own experience and use it as a guide, focus on today and not yesterday, your chances of success are greatly improved."
"The saddest people I know are those who have spent thirty or forty years working for the same employer doing something they almost like."
"In my book, an S.O.B. is someone who uses whatever tactics it takes to get the job done—to rise to the top."
"Only cream and S.O.B.s rise to the top."
"Everyone should fail in a big way at least once before they’re forty. I don’t mean little disappointments, like screwing up an important assignment or quitting a good job or even getting fired from a normal job. It needs to be a big failure. You can only fail big if you take a big risk. The bigger you fail, the bigger you’re likely to succeed later."
"The difference between a mountain and a molehill is your perspective."
"Eat only when you are hungry. Drink only when you’re thirsty. Sleep only when you’re tired. Screw only when you’re horny."
"Be as nice as possible and as nasty as necessary."
"Life is a game and a gamble."
"Ideas are harder to promote than products or personalities."
"We in the media could help [the insurance situation] if we put in proper perspective long range hurricane forecasts that often are exaggerated and play into insurers’ hands."