University of California, Berkeley faculty

"These seem like bristles, and the hide is tough. No claw or web here: each foot ends in hoof."

"Direct me gods, whose changes are all holy, To where it flickers deep in grass, the moly."

"Thus for each blunt-faced ignorant one The great grey rigid uniform combined Safety with virtue of the sun. Thus concepts linked like chainmail in the mind."

"One joins the movement in a valueless world, Choosing it, till both hurler and the hurled, One moves as well, always toward, toward."

"Distorting hackneyed words in hackneyed songs He turns revolt into a style, prolongs The impulse to a habit of the time."

"My thoughts are crowded with death and it draws so oddly on the sexual that I am confused confused to be attracted by, in effect, my own annihilation."

"My life has been the result of accidents, not of goals and principles. My intellectual work forms only an insignificant part of it. Love and personal understanding are much more important. Leading intellectuals with their zeal for objectivity kill these personal elements. They are criminals, not the leaders of mankind."

"One can show the following: given any rule, however "fundamental" or "necessary" for science, there are always circumstances when it is advisable not only to ignore the rule, but to adopt its opposite."

"First-world science is one science among many; by claiming to be more it ceases to be an instrument of research and turns into a (political) pressure group."

"It is clear, then, that the idea of a fixed method, or of a fixed theory or rationality, rests on too naive a view of man and his social surroundings. To those who look at the rich material provided by history, and who are not intent on impoverishing it in order to please their lower instincts, their craving for intellectual security in the form of clarity, precision, "objectivity", "truth", it will become clear that there is only one principle that can be defended under all circumstances and in all stages of human development. It is the principle: anything goes."

"Without a constant misuse of language, there cannot be any discovery, any progress."

"My intention is not to replace one set of general rules by another such set: my intention is, rather, to convince the reader that all methodologies, even the most obvious ones, have their limits. The best way to show this is to demonstrate the limits and even the irrationality of some rules which she, or he, is likely to regard as basic. In the case that induction (including induction by falsification) this means demonstrating how well the counterinductive procedure can be supported by argument."

"Rationalism... is a secularized form of the belief in the power of the word of God."

"Experience arises together with theoretical assumptions not before them, and an experience without theory is just as incomprehensible as is (allegedly) a theory without experience."

"[On Empiricism] It is evident, on the basis of our considerations, that this appearance of success cannot in the least be regarded as a sign of truth and correspondence with nature. Quite the contrary, suspicion arises that the absence of major difficulties is a result of the decrease of empirical content brought about by the elimination of alternatives, and of facts that can be discovered with their help. In other words, the suspicion arises that this alleged success is due to the fact that the theory, when extended beyond its starting point, was turned into rigid ideology. Such Ideology is "successful" not because it agrees so well with the facts; it is successful because no facts have been specified that could constitute a test, and because some such facts have been removed. Its "success" is entirely man-made. It was decided to stick to some ideas, come what may, and the result was, quite naturally, the survival of these ideas. If now the initial decision is forgotten, or made only implicitly, for example, if it becomes common law in physics, then the survival itself will seem to constitute independent support., it will reinforce the decision, or turn it into an explicate one, and in this way close the circle. This is how empirical "evidence" may be created by a procedure which quotes as its justification the very same evidence it has Produced."

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

"No single theory ever agrees with all the facts in its domain"

"Progress was often achieved by a "criticism from the past"… After Aristotle and Ptolemy, the idea that the earth moves - that strange, ancient, and "entirely ridiculous", Pythagorean view was thrown on the rubbish heap of history, only to be revived by Copernicus and to be forged by him into a weapon for the defeat of its defeaters. The Hermetic writings played an important part in this revival, which is still not sufficiently understood, and they were studied with care by the great Newton himself. Such developments are not surprising. No idea is ever examined in all its ramifications and no view is ever given all the chances it deserves. Theories are abandoned and superseded by more fashionable accounts long before they have had an opportunity to show their virtues. Besides, ancient doctrines and "primitive" myths appear strange and nonsensical only because their scientific content is either not known, or is distorted by philologists or anthropologists unfamiliar with the simplest physical, medical or astronomical knowledge."

"[Responding to criticism from Dr. Hesse] Voodoo, Dr Hesse's piece de risistance', is case in point. Nobody knows it, everybody uses it as a paradigm of backwardness and confusion. And yet Voodoo has a firm though still not sufficiently understood material basis, and a study of its manifestations can be used to enrich, and perhaps even revise, our knowledge of physiology."

"Not only are facts and theories in constant disharmony, they are never as neatly separated as everyone makes them out to be."

"Facts are constituted by older ideologies, and a clash between facts and theories may be proof of progress."

"The material which a scientist actually has at his disposal, his laws, his experimental results, his mathematical techniques, his epistemological prejudices, his attitude towards the absurd consequences of the theories which he accepts, is indeterminate in many ways, ambiguous, and never fully separated from the historical background. This material is always contaminated by principles which he does not know and which, if known, would be extremely hard to test."

"Taking experimental results and observations for granted and putting the burden of proof on the theory means taking the observational ideology for granted without having ever examined it."

"Now - how can we possibly examine something we use all the time and presuppose in every statement? How can we criticize the terms in which we habitually express our observations? Let us see! The first step in our criticism of commonly-used concepts is to create a measure of criticism, something with which these concepts can be compared. Of course, we shall later want to know a little more about the measuring stick itself; for example, we shall want to know whether it is better than, or perhaps not as good as, the material examined. But in order for this examination to start there must be a measuring-stick in the first place. Therefore, the first step in our criticism of customary concepts and customary reactions is to step outside the circle and either to invent a new conceptual system, for example a new theory, that clashes with the most carefully established observational results and confounds with the most plausible theoretical principles, or to import such a system from outside science, from religion, from mythology , from the ideas of incompetents, or the ramblings of madmen. This step is, again, counter-inductive, Counter-induction is thus both a fact' - science could not exist without it - and a legitimate and much needed move in the game of science."

"The separation of state and church must be complemented by the separation of state and science, that most recent, most aggressive, and most dogmatic religious institution."

"Science is an essentially anarchic enterprise: theoretical anarchism is more humanitarian and more likely to encourage progress than its law-and-order alternatives."

"The ideas survived and they can now be said to be in agreement with reason. They survived because prejudice, passion, conceit, errors, sheer pigheadedness, in short because all the elements that characterize the context of discovery, opposed the dictates of reason and because these irrational elements were permitted to have their way. To express it differently: Copernicanism and other "rational" views exist today only because reason was overruled at some time in their past. (The opposite is also true: witchcraft and other "irrational" views had ceased to be influential only because reason was overruled at some time in their past.)"

"Science is not sacrosanct. The mere fact that it exists, is admired, has results is not sufficient for making it a measure of excellence. Modern science arose from global objections against earlier views and rationalism itself, the idea that there are general rules and standards for conducting our affairs, affairs of knowledge included, arose from global objections to common sense."

"Naive falsificationism takes it for granted that the laws of nature are manifest an not hidden beneath disturbances of considerable magnitude. Empiricism takes it for granted that sense experience is a better mirror of the world than pure thought. Praise of argument takes it for granted that the artifices of Reason give better results than the unchecked play of our emotions. Such assumptions may be perfectly plausible and even true. Still, one should occasionally put them to a test. Putting them to a test means that we stop using the methodology associated with them, start doing science in a different way and see what happens."

"Is it not a fact that a learned physician is better equipped to diagnose and to cure an illness than a layman or the medicine-man of a primitive society? Is it not a fact that epidemics and dangerous individual diseases have disappeared only with the beginning of modern medicine? Must we not admit that technology has made tremendous advances since the rise of modern science? And are not the moon-shots a most and undeniable proof of its excellence? These are some of the questions which are thrown at the impudent wretch who dares to criticize the special positions of the sciences. The questions reach their polemical aim only if one assumes that the results of science which no one will deny have arisen without any help from non-scientific elements, and that they cannot be improved by an admixture of such elements either. "Unscientific" procedures such as the herbal lore of witches and cunning men, the astronomy of mystics, the treatment of the ill in primitive societies are totally without merit. Science alone gives us a useful astronomy, an effective medicine, a trustworthy technology. One must also assume that science owes its success to the correct method and not merely to a lucky accident. It was not a fortunate cosmological guess that led to progress, but the correct and cosmologically neutral handling of data. These are the assumptions we must make to give the questions the polemical force they are supposed to have. Not a single one of them stands up to closer examination."

"Combining this observation with the insight that science has no special method, we arrive at the result that the separation of science and non-science is not only artificial but also detrimental to the advancement of knowledge. If we want to understand nature, if we want to master our physical surroundings, then we must use all ideas, all methods, and not just a small selection of them. The assertion, however, that there is no knowledge outside science - extra scientiam nulla salus - is nothing but another and most convenient fairy-tale. Primitive tribes has more detailed classifications of animals and plant than contemporary scientific zoology and botany, they know remedies whose effectiveness astounds physicians (while the pharmaceutical industry already smells here a new source of income), they have means of influencing their fellow men which science for a long time regarded as non-existent (voodoo), they solve difficult problems in ways which are still not quite understood (building of the pyramids; Polynesian travels), there existed a highly developed and internationally known astronomy in the old Stone Age, this astronomy was factually adequate as well as emotionally satisfying, it solved both physical and social problems (one cannot say the same about modern astronomy) and it was tested in very simple and ingenious ways (stone observatories in England and in the South Pacific; astronomical schools in Polynesia - for a more details treatment an references concerning all these assertions cf. my Einfuhrung in die Naturphilosophie). There was the domestication of animals, the invention of rotating agriculture, new types of plants were bred and kept pure by careful avoidance of cross fertilization, we have chemical inventions, we have a most amazing art that can compare with the best achievement of the present. True, there were no collective excursions to the moon, but single individuals, disregarding great dangers to their soul and their sanity, rose from sphere to sphere to sphere until they finally faced God himself in all His splendor while others changed into animals and back into humans again. At all times man approached his surroundings with wide open senses and a fertile intelligence, at all times he made incredible discoveries, at all times we can learn from his ideas."

"Unanimity of opinion may be fitting for a church, for the frightened or greedy victims of some (ancient, or modern) myth, or for the weak and willing followers of some tyrant. Variety of opinion is necessary for objective knowledge. And a method that encourages variety is also the only method that is comparable with a humanitarian outlook."

"I want to defend society and its inhabitants from all ideologies, science included. All ideologies must be seen in perspective. One must not take them too seriously. One must read them like fairy-tales which have lots of interesting things to say but which also contain wicked lies, or like ethical prescriptions which may be useful rules of thumb but which are deadly when followed to the letter."

"Scientific "facts" are taught at a very early age and in the very same manner in which religious "facts" were taught only a century ago. There is no attempt to waken the critical abilities of the pupil so that he may be able to see things in perspective. At the universities the situation is even worse, for indoctrination is here carried out in a much more systematic manner. Criticism is not entirely absent. Society, for example, and its institutions, are criticised most severely and often most unfairly... But science is excepted from the criticism. In society at large the judgment of the scientist is received with the same reverence as the judgement of bishops and cardinals was accepted not too long ago. The move towards "demythologization," for example, is largely motivated by the wish to avoid any clash between Christianity and scientific ideas. If such a clash occurs, then science is certainly right and Christianity wrong. Pursue this investigation further and you will see that science has now become as oppressive as the ideologies it had once to fight. Do not be misled by the fact that today hardly anyone gets killed for joining a scientific heresy. This has nothing to do with science. It has something to do with the general quality of our civilization. Heretics in science are still made to suffer from the most severe sanctions this relatively tolerant civilization has to offer."

"Most scientists today are devoid of ideas, full of fear, intent on producing some paltry result so that they can add to the flood of inane papers that now constitutes "scientific progress" in many areas."

"The progress of science, of good science, depends on novel ideas and on intellectual freedom: science has very often been advanced by outsiders (remember that Bohr and Einstein regarded themselves as outsiders)."

"The purpose of education, so one would think, is to introduce the young into life,and that means: into the society where they are born and into the physical universe that surrounds the society. The method of education often consists in the teaching of some basic myth. The myth is available in various versions. More advanced versions may be taught by initiation rites which firmly implant them into the mind. Knowing the myth, the grown-up can explain almost everything (or else he can turn to experts for more detailed information). He is the master of Nature and of Society. He understands them both and he knows how to interact with them. However, he is not the master of the myth that guides his understanding."

"Today science prevails not because of its comparative merits, but because the show has been rigged in its favour... It reigns supreme because some past successes have led to institutional measures (education; role of experts; role of power groups such as the AMA) that prevent a comeback of the rivals."

"Mathematical Reasoning is not only exact; it has its own criteria of reality"

"Experts have a vested interest in their own playpens, and so they will quite naturally argue that 'education' is impossible without them (can you imagine an Oxford philosopher, or an elementary particle physicist arguing himself out of good money?)"

"One knows quite well that harmony can be a harmony of appearances"

"The attitude of the Church was not as dogmatic as is often assumed. Interpretations of Bible passages had been revised in the light of scientific research before. Everyone regarded the earth as spherical and as freely floating in space though the Bible tells a different story."

"I do not see why I should be polite to tyrants, who slobber of humanitarianism and think only of their own petty interests."

"Do electrons exist, or are they merely fictitious ideas for the ordering of observations (sense date, classical events)?... If there are only sensations, then terms such as 'election or 'St. Augustine' are auxiliary terms, designed to bring some order into our experiences."

"The validity of usefulness, adequacy of popular standards can be tested only by research that violates them."

"A scientist, an artist, a citizen is not like a child who needs papa methodology and mama rationality to give him security and direction, he can take care of himself, for he is the inventor not only of laws, theories, pictures, plays, forms of music, ways of dealing with his fellow man, institutions, but also entire world view, he is the inventor of entire forms of like."

"Experts often arrive at different results, both in fundamental matters, and in application Who does not know of at least one case in his family where one doctor recommends a certain operation, another argues against it, while a third suggests an entirely different procedure? Who has not read of the debates about nuclear safety, the of the economy, the effects of pesticides, aerosol sprays, the efficiency of methods of education, the influence of race on intelligence? Two, three, five and even more views arise in such debates, and scientific supporters can be found for all of them. Occasionally one almost feels inclined to say: as many scientists, as many opinions. There are of course areas in which scientists agree- but this cannot raise our confidence. Unanimity is often the result of a political decision: dissenters are suppressed, or remain silent to preserve the reputation of science as a source of trustworthy and almost infallible knowledge. On other occasions, unanimity is the result of shared prejudices: positions are taken without detail examination of the matter under review and are infused with the same authority that proceeds from detailed research."

"Even bold and revolutionary thinkers bow to the judgment of science. Kropotkin wants to break up all existing institutions, but he does not touch science. Ibsen goes very far in his critique of bourgeois society, but he retains science as a measure of truth. Levi Strauss has made us realize that Western thought is not the lonely peak of human achievement it was once thought to be, but he and his followers exclude science from their relativization of ideologies. Marx and Engels were convinced that science would aid the workers in their quest for mental and social liberation."

"In a war a totalitarian state has a free hand."

"Traditions are neither good nor bad, they simply are... Rationality is not an arbiter of traditions, it is itself a tradition or an aspect of a tradition."

"A free society is a society in which all traditions have equal rights and equal access to the centers of power. A tradition receives these rights not because the importance the cash value, as it were) it has for outsiders but because it gives meaning to the lives of those who participate in it."

"Language became a colorless and as indistinct as the business suit which is now worm by everyone, by the scholar, by the businessman, by the professional killer. Being accustomed to a dry and dreary norm and sees in it an obvious sign of arrogance and aggression; viewing authority with almost religious awe he gets into a frenzy when he sees someone pluck the beard of his favorite prophet."

"Every profession has an ideology and a drive for power that goes far beyond its achievements and it is the task of democracy to keep this ideology and this drive under control. Science is here no different from other institutions."

"Rational discourse is only one way of presenting and examining an issue and by no means the best. Our new intellectuals are not aware of its limitations and of the nature of the things outside."

"By now many intellectuals regard theoretical or 'objective' knowledge as the only knowledge worth considering. Popper himself encourages the belief by his slander of relativism. Now this conceit would have substance if scientists and philosophers looking for universal and objective morality had succeeded in finding the former and persuaded, rather than forced, dissenting cultures to adopt the latter. This is not the case."

"We have to realize that a unified theory of the physical world simply does not exist. We have theories that work in restricted regions, we have purely formal attempts to condense them into a single formula, we have lots of unfounded claims (such as the claim that all of chemistry can be reduced to physics), phenomena that do not fit into the accepted framework are suppressed; in physics, which many scientists regard as the one really basic science, we have now at least three different point of view (relativity, dealing with the very large, quantum theory for an intermediate domain and various particle models for the very small) without a promise of conceptual (and not only formal) unification; perceptions are outside of the material universe (the mind-body problem is still unsolved) - from the very beginning the salesman of a universal truth cheated people into admissions instead of clearly arguing for their philosophy. And let us not forget that it was they and not the representatives of the traditions they attacked who introduced argument as the one and only universal arbiter. They praised argument - they constantly violated its principles."

"There is no coherent knowledge, i.e. no uniform comprehensive account of the world and the events in it. There is no comprehensive truth that goes beyond an enumeration of details, but there are many pieces of information, obtained in different ways from different sources and collected for the benefit of the curious. The best way of presenting such knowledge is the list - and the oldest scientific works were indeed lists of facts, parts, coincidences, problems in several specialized domains."

"The sciences of today are business enterprises run on business principles. Research in large institutes is not guided by Truth and Reason but by the most rewarding fashion, and the great minds of today increasingly turn to where the money is - which means military matters."

"All religion may be centered around a generally good idea, however, this has not stopped its adherents from acting like bastards"

"If the world is an aggregate of relatively independent regions, then any assumption of universal laws is false and a demand for universal norms tyrannical: only brute force (or seductive deception) can then bend the different moralities so that they fit the prescriptions of a single ethical system. And indeed, the idea of universal laws of nature and society arose in connection with a life-and-death battle: the battle that gave Zeus the power over the Titans and all other gods and thus turned his laws into the laws of the universe."

"'Truth', written 'in capital letters', is an orphan in this world, without power and influence... ['Reason'] cannot stand diverging opinions - it calls them 'lies'; it puts itself 'above' the real lives of human beings, demanding, in a way characteristic of all totalitarian ideologies, the right to rebuild the world from the height of 'what it should be', i.e. in accordance with its own 'invincible' precepts. It refuses to recognize the many ideas, actions, feelings, laws, institutions, racial features which separate one nation (culture, civilization) from another... The reason of ordinary people trying to create a better and safer world for themselves and their children (which is reason with a small 'r' and not Reason 'written in capital letters') has very little in common with these ignorant dreams of domination."

"I say that Auschwitz is an extreme manifestation of an attitude that still thrives in our midst. It shows itself in the treatment of minorities in industrial democracies; in education, education to a humanitarian point of view included, which most of the time consists of turning wonderful young people into colorless and self-righteous copies of their teachers; it becomes manifest in the nuclear threat, the constant increase in the number and power of deadly weapons and the readiness of some so-called patriots to start a war compared with which the holocaust will shrink into insignificance. It shows itself in the killing of nature and of "primitive" cultures with never a thought spent on those thus deprived of meaning for their lives; in the colossal conceit of our intellectuals, their belief that they know precisely what humanity needs and their relentless efforts to recreate people in their sorry image; in the infantile megalomania of some of our physicians who blackmail their patients with fear, mutilate them and then persecute them with large bills; in the lack of feeling of so many so-called searchers for truth who systematically torture animals, study their discomfort and receive prizes for their cruelty. As far as I am concerned there exists no difference between the henchmen of Aushwitz and these "benefactors of mankind.""

"People have different professions, different points of view. They are like observers looking at the world through the narrow windows of an otherwise closed structure. Occasionally they assemble at the center and discuss what they have seen; then one observer will talk about a beautiful landscape with red trees, a red sky, and a red lake in the middle; the next one about an infinite blue plane without articulation; and the third about an impressive, five-floor-high building; they will quarrel. The observer on top of the structure (me) can only laugh at their quarrels-but for them the quarrels will be real and he (the observer on top) will be an unworldly dreamer. Real life... is exactly like that. Every person has his own well-defined opinions, which color the section of the world he perceives. And when people come together, when they try to discover the nature of the whole which they belong, they are bound to talk past each other; they will understand neither themselves nor their companions."

"Somewhere among the commotion I grew rather depressed. The depression stayed with me for over a year; it was like an animal, a well-defined, spatially localizable thing. I would wake up, open my eyes, listen-is it here or isn’t it? No sign of it. Perhaps it’s asleep. Perhaps it will leave me alone today. Carefully, very carefully, I get out of bed. All is quiet. I go to the kitchen, start breakfast. Not a sound. TV-Good Morning America, David what’s-his-name, a guy I can’t stand. I eat and watch the guests. Slowly the food fills my stomach and gives me strength. Now a quick excursion to the bathroom, and out for my morning walk-and here she is, my faithful depression: “Did you think you could leave without me?" I had often warned my students not to identify with their work. I told them, “if you want to achieve something, if you want to write a book, paint a picture, be sure that the center of your existence if somewhere else and that it’s solidly grounded; only then will you be able to keep your cool and laugh at the attacks that are bound to come." I myself had followed this advice in the past, but now I was alone, sick with some unknown affliction; my private life was in a mess, and I was without a defense. I often wished I had never written that fucking book."

"Those who violate the rules of a language do not enter new territory; they leave the domain of meaningful discourse. Even facts in these circumstances dissolve, because they are shaped by the language and subjected to its limitations."

"And where is the boundary-if there is a boundary-between a collective outlook and "the world"?. Many cultures assume such a boundary, but they set it in different places. Divine appearances once were real- they are mere fantasies today. Where shall we, who examine the phenomenon, set the boundary?"

"Arguments hardly affect the faithful- their beliefs have an entirely different foundation."

"Many "educated citizens" take it for granted that reality is what scientists say it is and that other opinions may be recorded, but need not be taken seriously. But science offers not one story, it offers many; the stories clash and their relation to a story-independent "reality" is as problematic as the relation of the Homeric epics to an alleged "Homeric world.""

"Human paint, produce films and videos; they dance, dream and make music; they engage in political action, exchange goods, perform rituals, build houses start wars, act in plays, try to please patrons- and so on... They contain patterns, press the practitioners to "conform" and in this way mold their thought, their perception, their actions, and their discriminative abilities."

"The existence of antagonistic "conspiracies" was recognized by the defenders of religious and political views. Iconoclasts knew that images might distort the basic message of their creed (which consisted of words and resided in Holy Books). Church architecture and church music were adapted to the needs of the Holy Faith. Alternative styles were either fought or made part of religious PR. I conclude that our 'field of experience' is molded, overlaid, and 'conspired' against not just by language, but by numerous other patterns and institutions, many of them in mutual conflict. An inference from a style, a particular linguistic apparatus, or, more recently, from scientific beliefs, to a cosmology, corresponding ways of life and an all-embracing "spirit of the age therefore needs special support; it cannot be made as a matter of course."

"Ultimate Reality, if such an entity can be postulated, is ineffable."

"What is surprising is that almost all the trends that developed within the sciences, Aristotelianism and an extreme Platonism included, produced results, not only in special domains, but everywhere; there exist highly theoretical branches of biology and highly empirical parts of astrophysics. The world is a complex an many-sided thing."

"There is no "scientific worldview" just as there is no uniform enterprise "science"- except in the minds of metaphysicians, school masters, and scientists blinded by the achievements of their own particular niche... There is no objective principle that could direct us away from the supermarket "religion" or the supermarket "art" toward the more modern, and much more expensive supermarket "science." Besides, the search for such guidance would be in conflict with the idea of individual responsibility which allegedly is an important ingredient of a "rational" or scientific age."

"Early Chinese thinkers had taken variety at face value. They had favored diversification and collected anomalies instead of trying to explain them away."

"So far Unitarian realism claiming to possess positive knowledge about Ultimate Reality has succeeded only by excluding large areas of phenomena or by declaring, without proof, that they could be reduced to basic theory, which, in this connection, means elementary particle physics."

"The members of the Japanese enlightenment of the early 1870's, Fukuzawa among them, now reasoned as follows: Japan can keep its independence only if it becomes stronger. It can become stronger only with the help of science. It will use science effectively only if it does not just practice science but also believes in the underlying ideology. To many traditional Japanese this ideology-the scientific worldview- was barbaric. But, so the followers of Fukuzawa argued, it was necessary to adopt barbaric ways, to regard them as advanced, to introduce the whole of Western civilization in order to survive. Having been thus prepared, Japanese scientists soon branched out as their Western colleagues had done before and falsified the uniform ideology that had started the development. The lesson I draw from this sequence of events is that a uniform 'scientific view of the world' may be useful for people doing science... However, it is a disaster for outsiders(philosophers, fly-by-night mystics, prophets of a new age, the (educated public"), who, being undisturbed by the complexities of research, are liable to fall for the most simpleminded and most vapid tale."

"Humane science must be adapted to the requirements of a balanced and rewarding life."

"A Universal Good should reflect the reality of the individual benefits that are collected under its name, not the other way around."

"Confronted with such a variety most philosophers try to establish one approach to the exclusion of all others. As far as they are concerned there can only be one true way- and they want to find it. Thus normative philosophers argue that knowledge is a result of the application of certain rules, they propose rules which in their opinion constitute knowledge and reject what clashes with them."

"Results from a given approach are "facts" as long as the approach fits the group or the tradition that is being addressed"

"Reading Feyerabend is like taking a cold shower. One steps in and is froze; one exits stimulated, invigorated, and agreeing with more of what he says than one is inclined to admit publicly."

"Feyerabend's Dadaesque rhetoric concealed a deadly serious point: the human compulsion to find absolute truths, however noble, too often culminates in tyranny. Feyerabend attacked science not because he truly believed that it had no more claim to truth than did astrology. Quite the contrary. Feyerabend attacked science because he recognized—and he was horrified by—its power, its potential to stamp out the diversity of human thought and culture. He objected to scientific certainty for moral and political, rather than for epistemological, reasons."

"The working biologist does not ask whether he should follow the prescriptions of this or that school of philosophy. When one studies the history of various theories in science, one sympathizes with Feyerabend (1975), who claimed, "Anything goes." Indeed this attitude seems to be what guides the biologist in most of his theorizing. He does what François Jacob (1977) — with respect to natural selection — has called ‘tinkering.’ He uses whatever method will get him at the moment most conveniently to the solution of his problem."

"Paul Feyerabend was one of the most influential philosophers of science of the twentieth century—unfortunately, I might add. While he was not a postmodernist (he reportedly did believe in an objective reality), his writings have given plenty of ammunition to post-modernists and even the few creationists who know who he was."

"Here is what I think was very valuable in Feyerabend’s analysis, both as conducted in Philosophy of Nature and elsewhere in his writings. He was an iconoclast who was not afraid to think outside the box, way outside the box. And his criticism of science as a potentially dehumanizing (“alienating”) enterprise that lends itself to power games and ideological exploitation was right on the mark. He anticipated the modern phenomenon of scientism. It takes some serious intellectual guts to write a book like Philosophy of Nature, where one presents a sweeping rethinking of the entire history of Western philosophy and science, and — again — I’m glad I read the book. But Feyerabend seems to be perversely blind to some obvious answers to his own questions. At some point he claims that it is hard to fathom why Aristotelian physics gave out to its Galileian and Newtonian successor. Well, because Galileo and Newton were much closer than Aristotle to understanding how the world actually works, not to mention being able to make accurate experimental predictions."

"It is true that Popper and Feyerabend differ in many respects. But it is unfair to single out Feyerabend as worse than the others. For he too sets out to do what he sincerely believes is best for society. This he does by declaring "Anything goes", a position that follows inescapably from the (popperian) premise that all observations are theory-laden. This premise is the most basic of all errors, and the writings of those who commit it are bound to be a hopeless muddle. If Popper, Kuhn and their followers do not like being called relativists, negativists and irrationalists, then they ought to repudiate this worst of all antitheses."

"It is only fair to admit my limitations and biases in making this judgment. After a few years’ infatuation with philosophy as an undergraduate I became disenchanted. The insights of the philosophers I studied seemed murky and inconsequential compared with the dazzling successes of physics and mathematics. From time to time since then I have tried to read current work on the philosophy of science. Some of it I found to be written in a jargon so impenetrable that I can only think that it aimed at impressing those who confound obscurity with profundity. Some of it was good reading and even witty, like the writings of Wittgenstein and Paul Feyerabend. But only rarely did it seem to me to have anything to do with the work of science as I knew it. According to Feyerabend, the notion of scientific explanation developed by some philosophers of science is so narrow that it is impossible to speak of one theory being explained by another, a view that would leave my generation of particle physicists with nothing to do."

"Beneath Feyerabend's rhetorical antics lurked a deadly serious theme: the human compulsion to find absolute truths, however noble it may be, often culminates in tyranny. Feyerabend attacked science not because he actually believed it was no more valid than astrology or religion. Quite the contrary. He attacked science because he recognized — and was horrified by — science's vast superiority to other modes of knowledge. His objections to science were moral and political rather than epistemological. He feared that science, precisely because of its enormous power, could become a totalitarian force that crushes all its rivals."

"Love is an obsessive delusion that is cured by marriage."

"Error is not a mere accident of an untrained intellect, but a necessary stage or feature or moment of the expression of the truth."

"We are all aware, if we have ever tried it, how empty and ghostly is a life lived for a long while in absolute solitude. Free me from my fellows, let me alone to work out the salvation of my own glorious self, and surely (so I may fancy) I shall now for the first time show who I am. No, not so; on the contrary I merely show in such a case who I am not. I am no longer friend, brother, companion, co-worker, servant, citizen, father, son; I exist for nobody; and ere-long, perhaps to my surprise, generally to my horror, I discover that I am nobody."

"“the real world is the Community of Interpretation… If the interpretation is a reality, and if it truly interprets the whole of reality, then the community reaches its goal [i.e., a complete representation of Being], and the real world includes its own interpreter”"

"Human life taken merely as it flows, viewed merely as it passes by in time and is gone, is indeed a lost river of experience that plunges down the mountains of youth and sinks in the deserts of age. Its significance comes solely through its relations to the air and the ocean and the great deeps of universal experience. For by such poor figures I may, in passing, symbolize that really rational relation of our personal experience to universal conscious experience…."

"I revelled in the keen analysis of William James, Josiah Royce and young George Santayana."

"He (William James) loved Him as a friend of his youth, a neighbour of thirty years and a high minded companion of arms in the moral struggle."

""Urban problems" are increasingly becoming a political issue as the socialization of the means of production is accompanied by the increasing socialization of the means of consumption or, if one prefers, from the moment collective facilities begin to play a strategic role in the structure and rhythms of everyday life."

""The city" is not a framework but a social practice in constant flux the more it becomes an issue, the more it is a source of contradictions and the more its social manipulation is linked to the ensemble of social and political conflicts."

"By social movements we mean a certain type of organisation of social practices, the logic of whose development contradicts the institutionally dominant social logic"

"We must conceive of opposition to decisions relating to urban planning as something more than "consumer-reaction" and, consequently, we must link it to the whole range of social contradictions and look into the conditions for the emergence and the determination of the objectives of social movements in the urban field.""

"The urban renewal programme is one of the most spectacular urban programmes to have been undertaken in Paris; it is certainly the one which has provoked the biggest public outcry. The renewal programme in the strict sense of the term, has two essential characteristics:"

":1) It concerns an already structured social space, of which it changes the form, the social content and/or function."

":2) It is based on public initiative, whatever the legal or financial form of the renewal agency, where private enterprise may take over the work, as in the case of Opératioll Italie."

"This book was born out of astonishment. At a time when the waves of the anti-imperialist struggle are sweeping across the world, when movements of revolt are bursting out at the very heart of advanced capitalism, when the revival of working-class action is creating a new political situation in Europe, ‘urban problems’ are becoming an essential element in the policies of governments, in the concerns of the mass media, and consequently, in the everyday life of a large section of the population."

"To consider the city as the projection of society on space is both an indispensible starting point and too elementary an approach. For, although one must go beyond the empiricism of geographical description, one runs the very great risk of imagining space as a white page on which the actions of groups and institutions are inscribed, without encountering any other obstacle than the trace of past generations. This is tantamount to conceiving of nature as entirely fashioned by culture, whereas the whole social problematic is born by the indissoluble union of these two terms, through the dialectical process by which a particular biological species (particularly because divided into classes) "man", transforms himself and transforms his struggle for life and for the appropriation of the product of his labour."

"It is a question of going beyond the description of mechanisms of interaction between locations and activities, in order to discover the structural laws of the production and functioning of the spatial forms studied... There is no specific theory of space, but quite simply a deployment and specification of the theory of social structure, in order to account for the characteristics of the particular social form, space and its articulation with other historically given, form and processes."

"An analysis [of urban space] is possible only if one reduces social action to a language and social relations to systems of communication. The ideological displacement carried out in this perspective consists in passing from one method of mapping traces of social practice through its effects on the organization of space to a principle of organization deduced from the formal expression listed, as if social organization were a code and urban structure a set of myths."

"[Urban planning] must be interpreted on the basis of the social effect produced by the political instance in the urban system and/or in the social structure."

"Each ‘urban struggle’ must have its structural content specified, and be considered in terms of the role it plays vis-à-vis the various social classes involved. Then and only then will we know what we are talking about."

"In advanced capitalism it expresses the fundamental contradiction between, on the one hand, the increasing socialisation of consumption, and on the other hand, the capitalist logic of the production and distribution of its means of consumption, the outcome of which is a deepening crisis in this sector at the same time as popular protest demands an amelioration of the collective material conditions of daily existence. In an attempt to resolve these contradictions and their resulting conflicts, the state increasingly intervenes in the city; but, as an expression of a class society, the state in practice acts according to the relations of force between classes and social groups, generally in favour of the hegemonic fraction of the dominant classes."

"In the end if the system still ‘works’ it is because women guarantee unpaid transportation... because they repair their homes, because they make meals when there are no canteens, because they spend more time shopping around, because they look after others’ children when there are no nurseries, and because they offer ‘free entertainment’ to the producers when there is a social vacuum and the absence of cultural creativity. If these women who ‘do nothing’ ever stopped to do ‘only that’, the whole urban structure as we know it would become completely incapable of maintaining its function"

"[Castells major hypotheses in this book are:]"

"Let me start a different/ analysis by recalling an idea from Max Weber. He characterized cultural modernity as the separation of the substantive reason expressed in religion and metaphysics into three autonomous spheres. They are science, morality and art. These came to be differentiated because the unified world-views of religion and metaphysics fell apart. Since the 18th century, the problems inherited from these older world-views could be arranged so as to fall under specific aspects of validity: truth, normative rightness, authenticity and beauty. They could then be handled as questions of knowledge, or of justice and morality, or of taste. Scientific discourse, theories of morality, Jurisprudence, and the production and criticism of art could in turn be institutionalized. Each domain of culture could be made to correspond to cultural professions in which problems could be dealt with as the concern of special experts. This professionalized treatment of the cultural tradition brings to the fore the intrinsic structures of each of the three dimensions of culture. There appear the structures of cognitive-instrumental, of moral-practical and of aesthetic-expressive rationality, each of these under the control of specialists who seem more adept at being logical in these particular ways than other people are. As a result, the distance grows between the culture of the experts and that of the larger public. What accrues to culture through specialized treatment and reflection does not immediately and necessarily become the property of everyday praxis. With cultural rationalization of this sort, the threat increases that the life-world, whose traditional substance has already been devalued, will become more and more impoverished."

"In the industrial mode of development, the main source of productivity lies in the introduction of new energy sources, and in the ability to decentralize the use of energy throughout the production of circulation processes. In the new informational mode of development the source of productivity lies in the technology of knowledge generation, information processing and symbolic … what is specific to the informational mode of development is the action of knowledge upon knowledge itself as the main source of productivity... in a virtuous circle of interaction"

"There is a multilayering of global networks in the key strategic activities that structure and destructure the planet. When these multilayered networks overlap in some node, when there is a node that belongs to different networks, two major consequences follow. First, economies of synergy between these different networks take place in that node: between financial markets and media businesses; or between academic research and technology development and innovation; between politics and media."

"The collective fascination of the entire planet with action movies where the protagonists are the players in organized crime cannot be explained just by the repressed urge for violence in out psychological make up. It may well indicate the cultural breakdown of traditional moral order, and the implicit recognition of a new society, made up of communal identity and unruly competition, of which global crime is a condensed expression."

"My main statement in that it does not really matter if you believe that this world, or any of its features, is new or not. My analysis stands by itself. This is our world, the world of the Information age. And this is my analysis of this world, which must be understood, used, judged, by itself, by its capacity, or incapacity, to identify and explain the phenomena that we observe and experience, regardless of its newness."

"The promise of the Information Age is the unleashing of unprecedented productive capacity by the power of the mind. I think, therefore I produce. In so doing, we will have the leisure to experiment with spirituality, and the opportunity of reconciliation with nature, without sacrificing the material wellbeing of our children. The dream of the Enlightenment, that reason and science would solve the problems of humankind, is within reach."

"But we are not just witnessing a relativisation of time according to social contexts or alternatively the return to time reversibility as if reality could become entirely captured in cyclical myths. The transformation is more profound: it is the mixing of tenses to create a forever universe, not self-expanding but self-maintaining, not cyclical but random, not recursive but incursive: timeless time, using technology to escape the contexts of its existence, and to appropriate selectively any value each context could offer to the ever-present. I argue that this is happening now not only because capitalism strives to free itself from all constraints, since this has been the capitalist system’s tendency all along, without being able fully to materialize it. Neither is it sufficient to refer to the cultural and social revolts against clock time, since they have characterized the history of the last century without actually reversing its domination, indeed furthering its logic by including clock time distribution of life in the social contract. Capital’s freedom from time and culture’s escape from the clock are decisively facilitated by new information technologies, and embedded in the structure of the network society. The transformation of time as surveyed in this chapter does not concern all processes, social groupings, and territories in our societies, although it does affect the entire planet. What I call timeless time is only the emerging, dominant form of social time in the network society, as the space of flows does not negate the existence of places. It is precisely my argument that social domination is exercised through the selective inclusion and exclusion of functions and people in different temporal and spatial frames."

"Our exploration of emergent social structures across domains of human activity and experience leads to an over-arching conclusion: as an historical trend, dominant functions and processes in the Information Age are increasingly organized around networks. Networks constitute the new social morphology of our societies, and the diffusion of networking logic substantially modifies the operation and outcomes in processes of production, experience, power, and culture. While the networking form of social organization has existed in other times and spaces, the new information technology paradigm provides the material basis for its pervasive expansion throughout the entire social structure."

"This volume explores the construction of collective identities as they relate to social movements and power struggles in the network society. It also deals with the transformation of the state, politics, and democracy under the conditions of globalization and new communication technologies. The understanding of these processes aims to provide new perspectives for the study of social change in the Information Age."

"Our economy, society, and culture are built on interests, values, institutions, and systems of representation that, by and large, limit collective creativity, confiscate the harvest of information technology, and deviate our energy into self-destructive confrontation. This state of affairs must not be."

"This article aims at proposing some elements for a grounded theory of the network society. The network society is the social structure characteristic of the Information Age, as tentatively identified by empirical, cross-cultural investigation. It permeates most societies in the world, in various cultural and institutional manifestations, as the industrial society characterized the social structure of both capitalism and statism for most of the twentieth century."

"Politics becomes a horse race, and a tragicomedy motivated by greed, backstage manoeuvres, betrayals, and, often, sex and violence – a genre increasingly indistinguishable from TV scripts."

"Globalisation is highly selective. It proceeds by linking up all that, according to dominant interests, has value anywhere in the planet, and discarding anything which has no value or becomes devalued, in a variable geometry of creative destruction and destructive creation of value."

"the Internet is the technological basis for the organizational form of the Information Age: the network."

"The Internet is a communication medium that allows for the first time, the communication of many to many, in chosen time, on a global scale."

"The origins of the Internet are to be found in ARPANET, a computer network set up by the Advanced Research Projects Agency (ARPA) in September 1969. ARPA was formed i 1958 by the Defense Department of the United States with the task of mobilizing research resources, particularly from the university world, toward building technological military superiority over the Soviet Union in the wake of the launching of the first Sputnik in 1957."

"In sum, all the key technological developments that led to the internet were built around government institutions, major universities and research centers. The Internet did not originate in the business world. It was too daring a technology, too expensive a project, and too risky an initiative to be assumed by profit-oriented organizations."

"The most blatant illustration of this statement is the fact that in 1972, Larry Roberts, the director of IPTO, sought to privatize ARPANET, once it was up and running. He offered to transfer operational responsibility to ATT. After considering the proposal, with the help of a committee of experts from Bell Laboratories, the company refused."

"The Internet is, above all else, a cultural creation."

"Technological systems are socially produced. Social production is culturally informed. The Internet is no exception."

"The Internet Culture is the culture of the creators of the Internet."

"The Internet culture is characterized by four layer-structure: • The Techno-Meritocratic Culture • The Hacker Culture • The Virtual Communitarian Culture • The Entrepreneurial Culture"

"Cultures are not made from free-floating values. They are rooted in institutions and organizations."

"John Chambers, Cisco's CEO and innovator, was, primarily, a salesman, and it shows."

"If valuation in the financial markets provides the bottom line for the performance of the company, it is labor that remains the source of productivity, innovation, and competitiveness."

"The e-economy cannot function without workers able to navigate, both technically and in terms of content, this deep sea of information, organizing it, focusing it, and transforming it into specific knowledge, appropriate for the task and purpose of the work process."

"Literally everything is based on the capacity to attract, retain, and efficiently use talented workers."

"As for the employees, the payment in stock options revives, somewhat ironically, the old anarchist ideology of self-management of the company, as they are co-owners, co-producers, and co-managers of the firm."

"At its core, the new economy is based on culture: on the culture of innovation, on the culture of risk, and the culture of expectations, and, ultimately on the culture of hope in the future."

"Internet use enhanced sociability both at a distance and in the local community."

"Societies change through conflict and are managed by politics."

"The anti-globalization movement is not simply a network, it is an electronic network, it is an Internet-based movement. And because the Internet is its home it cannot be disorganized or captured. It swims like fish in the net"

"Realpolitik does not disappear in the Information Age. But it remains state-centric, in an era organized around networks, including networks of states."

"The Internet is no longer a free realm, but neither has it fulfilled the Orwellian prophecy. It is a contested terrain, where the new, fundamental battle for freedom in the Information Age is being fought."

"Internationally, the Echelon program, created by the United States and the UK during the Cold War, seems to have been converted into industrial espionage, according to the French government agencies, by combining traditional eavesdropping and interference of telecommunications, with interception of electronic messages."

"traditional media companies are not generating any profits from their Internet ventures."

"Internet use is diffusing fast, but this diffusion follows a spatial pattern that fragments its geography according to wealth, technology, and power: it is the new geography of development."

"Indeed, in 1999, over half the people on the planet had never made or received a telephone call, although this is changing fast."

"The fundamental digital divide is no measured by the number of connections to the Internet, but by the consequences of both connection and lack of connection."

"The Internet is indeed a technology of freedom - but it can free the powerful to oppress the uninformed, it may lead to the exclusion of the devalued by the conquerors of value. In this general sense, society has not changed much."

"Beyond the realm of radical protests, there is also fear among many citizens about what this new society, of which the Internet is the symbol, will bring about in terms of employment, education, social protection, and lifestyles."

"If you do not care about networks, the networks will care about you, anyway. For as long as you want to live in society, at this time and in this place, you will have to deal with the network society. Because we live in the Internet Galaxy."

"The ongoing transformation of communication technology in the digital age extends the reach of communication media to all domains of social life in a network that is at the same time global and local, generic and customised in an ever-changing pattern."

"The way people think determines the fate of norms and values on which societies are constructed. While coercion and fear are critical sources for imposing the will of the dominants over the dominated, few institutional systems can last long if they are predominantly based on sheer repression."

"Power is based on the control of communication and information, be it the macro-power of the state and media corporations or the micro-power of organizations of all sorts."

"In the network society, the space of flows dissolves time by disordering the sequence of events and making them simultaneous in the communication networks, thus installing society in structural ephemerality: being cancels becoming."

"Psychoanalysis is unlikely to be repealed; people are not going to go back to reading novels in order to understand themselves and their lives."

"Who Feel a Deep Concern"

"The Dignity of the Soul"

"“Instead of any monism, these essays put forward a Pluralism: they advocate an eternal or metaphysical world of many minds, all alike possessing personal initiative, real self-direction, instead of an all-predestinating single Mind that alone has real free-agency.”"

"“Time and Space, and all that both "contain," owe their entire existence to the essential correlation and coexistence of minds. This coexistence is not to be thought of as either their simultaneity or their contiguity. It is not at all spatial, nor temporal, but must be regarded as simply their logical implication of each other in the self-defining consciousness of each. And this recognition of each other as all alike self-determining, renders their coexistence a moral order.”"

"“The members of this Eternal Republic have no origin but their purely logical one of reference to each other, including thus their primary reference to God. That is, in the literal sense of the word, they have no origin at all — no source in time whatever. There is nothing at all, prior to them, out of which their being arises; they are not "things" in the chain of efficient causation. They simply are, and together constitute the eternal order.”"

"“Thus the world of minds, as the sole world of Ends presupposed in all moral responsibility, the world of ultimate and standard Objects, becomes at one and the same stroke the warranting foundation of knowledge and of good-will alike: to refuse good-will is to violate the primary principle of each mind's own existence, and is therefore to convict oneself, in one and the same act, of irrationality and folly as well as of indifference or of ill-will.”"

"“The achievement of this task depends on attaining to the true distinction, the real relation, between the two orders of existence which to ordinary and uncritical reflexion — usual common-sense — appear as two substances, so called, or species of substance, and are named "mind" and "matter." What is to be shown is, that this common-sense contrast, read off as a hard-and-fast dualism, is not intelligibly interpretable except as the distinction between two aspects of one and the same total nature in the beings that possess it”"

"“For the very quality of personality is, that a person is a being who recognises others as having a reality as unquestionable as his own, and who thus sees himself as a member of a moral republic, standing to other persons in an immutable relationship of reciprocal duties and rights, himself endowed with dignity, and acknowledging the dignity of all the rest.”"

"“The agnostic position, the largest historic view of philosophy would say, is an unwarrantable arrest of the philosophic movement of reason; and its unjustifiable character appears in the fact, which can clearly be shown, that it involves at once a petitio and a self-contradiction.”"

"“The question whether we have not some knowledge independent of any and all experience — whether there must not, unavoidably, be some knowledge a priori, some knowledge which we come at simply by virtue of our nature — is really the paramount question, around which the whole conflict in philosophy concentrates, and on the decision of which the settlement of every other question hangs. To cast the career of a philosophy upon a negative answer to it, as if this were a matter of course, — which the English school from Hobbes onward has continually done, — is to proceed not only upon a petitio, but upon a delusion regarding the security of the road.”"

"“He [Kant] suggested that experience may be not at all simple, but always complex, so that the very possibility of the experience which seems to the empiricist the absolute foundation of knowledge may depend on the presence in it of a factor that will have to be acknowledged as a priori. This factor issues from the nature of the mind that has the experience, and introduces into experience all that distinguishableness, that arrangedness, and that describable form, without which it could not be conceived as apprehensible or intelligible, that is, as an experience at all.”"

"“Here, in seeing that Final Cause — causation at the call of self-posited aim or end — is the only full and genuine cause, we further see that Nature, the cosmic aggregate of phenomena and the cosmic bond of their law which in the mood of vague and inaccurate abstraction we call Force, is after all only an effect.”"

"“Throughout Nature, as distinguished from idealising mind, there reigns, in fine, no causation but transmission.”"

"“Here we reach the demonstration that evolution not only is a fact, and a fact of cosmic extent, but is a necessary law a priori over Nature. But we learn at the same time, and upon the same evidence, that it cannot in any wise affect the a priori consciousness, which is the essential being and true person of the mind; much less can it originate this. On the contrary, we have seen it is in this a priori consciousness that the law of evolution has its source and its warrant. Issuing from the noumenal being of mind, evolution has its field only in the world of the mind's experiences, — "inner" and "outer," physical and psychic; or, to speak summarily, only in the world of phenomena. But there, it is indeed universal and strictly necessary.”"

"“It is just in thinking all these elements in an active originating Unit-thought, or an "I," that the essential and characteristic nature of man or any other real intelligence consists. Such an originating Unit-thinking, providing its own element-complex of primal thoughts that condition its experience, and that thus provide for that experience the form of a cosmic Evolutional Series, is precisely what an intelligent being is. Thus creatively to think and be a World is what it means to be a man. To think and enact such a world merely in the unity framed for it by natural causation, is what it means to be a "natural" man; to think and enact it in its higher unity, its unity as framed by the supernatural causation of the Pure Ideals, supremely by the Moral Ideal, is what it means to be a "spiritual" man, a moral and religious man; or, in the philosophical and true sense of the words, a supernatural being — a being transcending and yet including Nature, not excluding or annulling it.”"

"“Plain in the doctrinal firmament of every Christian, clear like the sun in the sky, should shine the warning: Unless there is a real man underived from Nature, unless there is a spiritual or rational man independent of the natural man and legislatively sovereign over entire Nature, then the Eternal is not a person, there is no God, and our faith is vain.”"

"“The professed Philosophy of Evolution is not an adult philosophy, but rather a philosophy that in the course of growth has suffered an arrest of development.”"

"“Fulfilled philosophy vindicates our faith in the Personality of the Eternal Ideal, in the reality of God, by vindicating the reality of man the Mind, and exhibiting his legislative relation to Nature and thence to evolution. It thus secures a stable footing for freedom, and for immortality with worth, and thereby for the existence of the Living God who is Love indeed, because the Inspirer of an endless progress in moral freedom.”"

"“Let men of science keep the method of science within the limits of science; let their readers, at all events, beware to do so. Within these limits there is complete compatibility of science with religion, and forever will be.”"

"“We hear constantly, too, that theism, to be real, must teach that there is a being who is truly God: that the Principle of existence is a Holy Person, who has revealed his nature and his will to his intelligent creatures, and who superintends their lives with a providence which aims to secure their obedience to his will as the only sufficient condition of their blessedness.”"

"“Thus, by mere confusion of thought, or by inability to rise above conceptions couched in terms of space and time, the original theistic formula — which in its contrasting of theism against deism and pantheism is unobjectionable, and correct enough so far as it goes — is brought in the end to contradict its own essential idea.”"

"“For genuine omniscience and omnipotence are only to be realised in the control of free beings, and in inducing the divine image in them by moral influences instead of metaphysical and physical agencies: that is, by final instead of efficient causation.”"

"“No mind can have an efficient relation to another mind; efficiency is the attribute of every mind toward its own acts and life, or toward the world of mere "things " which forms the theatre of its action; and the causal relation between minds must be that of ideality, simply and purely.”"

"“Not in its statement of God as the All-in-all, taken by itself, but in its consequent denial of the reality of man — his freedom and immortal growth in goodness — is it that pantheism betrays its insufficiency to meet the needs of the human spirit.”"

"“But so long as human nature is what it is, so long as we are by essence prepossessed in favour of our freedom and yearn for a life that may put death itself beneath our feet, and with death imperfection and wrong, so long will our nature reluctate, so long will it even revolt, at the prospect of having to accept the doctrine of pantheism; so long shall we instinctively draw back from that vast and shadowy Being which, be it conscious or unconscious or simply the Unknowable, must for us and our highest hopes be verily the Shadow of Death”"

"“A pantheistic edict of science would only proclaim a deadlock in the system and substance of truth itself, and herald an implacable conflict between the law of Nature and the law written indelibly in the human spirit.”"

"“To present universal Nature as the deep in which each soul with its moral hopes is to be engulfed, is to transform existence into a system of radical and irremediable evil, and thus to make genuine religion impossible;”"

"“Let us not fail to realise that pantheism means, not simply the all-pervasive interblending and interpenetration of God and other life, but the sole causality of God, and so the obliteration of freedom, of moral life, and of any immortality worth the having; in a word, of the true being of God himself.”"

"“With regard now, first, to the argument drawn with such apparent force purely from the method of natural science, it will be plain to a more scrutinising reflexion, that shifting from the legitimate disregard of a supersensible Principle — a disregard in which the empirical method is entirely within its right — to the denial or the doubt of it because there is and can be no scientific evidence for it, is in fact an abuse of the scientific method, an unwarrantable extension of it to decisions lying by its own terms beyond its reach.”"

"“Natural science must therefore, in truth, be declared silent on this question of pantheism; as indeed it is, and from the nature of the case must be, upon all theories of the supersensible alike — theistic, deistic, atheistic, pantheistic. Natural science has no proper concern with such theories.”"

"“On the other hand, it would be materially unjust to take leave of Hartmann and Schopenhauer without emphatically acknowledging the service they have both rendered by so completely unveiling the pessimism latent in any theory that represents the Eternal as impersonal.”"

"“As to our real knowledge, he [Lange] has now shown (1) that a bare thing-in-itself, a thing out of all relation to minds, does not exist; (2) that, even as notion, it is a self-contradiction, something whose sphere is solely within consciousness putting itself as if it were beyond it; (3) that, in spite of this, we continue, and must continue, to accept this illusion, which compels us to limit our knowledge to experience and to renounce all claims to its being absolute.”"

"“Therefore, precisely by the investigation through which Lange has led us, we are now in the position to assure ourselves of the reality, the absoluteness in quality, of our human intelligence.”"

"“From the Kantian doctrine of the a priori carried to its genuine completion, as we have now seen it, we infer that the objects which present themselves in course of the normal and critical action of human consciousness are all that objects as objects can be; that beyond or beneath what completed human reason (moral, of course, as well as perceptive and reflective) finds in objects and their relations, or can and will find, there is nothing to be found; that our universe is the universe, which exists, so far as we know it, precisely as we know it, and indeed in and through our knowing it, though not merely by that. To state the case more technically, the cognition belonging to each mind is the indispensable condition of the existence of reality, though it is not the completely sufficient condition. If one asks, What then is this sufficient condition, the answer is, The consensus of the whole system of minds, including the Supreme Mind, or God.”"

"“The process which has led us to this result, and which might justifiably be called a Critique of all Scepticism, yields also the final impossibility of materialism in a still clearer way than we noticed before. We saw, some distance back, that the actual of sense could by no possibility be the source of consciousness, being, on the contrary, its mere phenomenon — its mere externalised presentation (picture-object) originated from within. But the hypothetical potential of sense, the assumed subsensible substance called matter, we have now seen to be precisely that self-contradiction talked of as the physical thing-in-itself, and it therefore disappears from the real universe along with that illusion. We have, then, a definitive Critique of all Materialism.”"

"“By the path into which Lange has led us we therefore ascend from the agnostic-critical standpoint to the higher and invigorating one of a thorough, all-sided, and affirmative idealism.”"

"“It is plain, of course, that any proof of this depends upon the validity of the doctrine of a priori cognition; only by our proved possession of such cognition can there be any evidence that we are self-active realities. It is in this reference noteworthy, therefore, that Lange, as defender of agnosticism, sees he cannot afford to admit the theory upon which alone cognition strictly a priori can be established.”"

"“For an induction, despite its formal generality, is always in its own value a particular judgment, always comes short of full universality; whereas, to establish the apriority of an element, we must show it to be strictly universal, or, in other words, necessary.”"

"“True is it indeed, that without an Abiding and Active in us the transitory and sensible is impossible. As the case has been forcibly put in a saying that deserves to become classic, "Our unconditioned universality is the ground of our existence," — its ground, that is, at once its necessary condition and its sufficient reason.”"

"“As poetry is a species of art, its essential principle must be a specific development of the principle essential to all art; and it will merely remain for us to determine what the specific addition is, which the peculiar conditions of the poet's art make to the principle of art in general.”"

"“That is, art is not the cancelling of the actual and imperfect, and the putting in its place of a vague and fanciful perfection that is only an illusory abstraction after all; it is the transfiguring of the actual by the ideal that is actually immanent in it. The actual hides in itself an ideal that is its true reality and destination, and this hidden ideal it is the function of art to reveal.”"

"“And as the ideal in the whole of Nature moves in an infinite process toward an Absolute Perfection, we may say that art is in strict truth the apotheosis of Nature. Art is thus at once the exaltation of the natural toward its destined supernatural perfection, and the investiture of the Absolute Beauty with the reality of natural existence. Its work is consequently not a means to some higher end, but is itself a final aim; or, as we may otherwise say, art is its own end. It is not a mere recreation for man, a piece of by-play in human life, but is an essential mode of spiritual activity, the lack of which would be a falling short of the destination of man. It is itself part and parcel of man's eternal vocation.”"

"“Only the most experienced judges can recognise a work of the highest order at sight; even to them the proper realisation of its true compass and depth comes only through repeated examination and careful study; while the ordinary examiner finds the first impression of the greatest works ineffective or even disappointing. Work of genius demands for its swift recognition an answering genius in the beholder; in lack of it, there must be a patient teachableness, that awaits the slow self-revelation of greatness.”"

"“The doctrine which thus comes to light, that in art man not only shares literally in the creative office of God, but enriches Nature with new members that express its divine Ground in a still higher form, will seem to many overbold — extravagant and irreverent. But its advocates are neither few nor inconsiderable; it is supported by the greatest names.”"

"“Art in its unblemished nature, like religion and the search for truth, is thus literally a sacrament. The artist's calling and genius are sacred, and the men of old spoke with strict accuracy when they called the poet holy, and directed that he be venerated as a prophet.”"

"“Art will never get its own, nor do its proper work in the discipline of life, until the sense of its sacred character comes once more into the general judgment, and masses of men look upon it as the few great spirits have looked who have been its true masters and interpreters”"

"“The proper form of science is explanation and argument, and the proper form of religion and morality is exhortation and command; but that of art is simply the directest embodiment of its theme as the theme itself requires. Assured that the theme is compatible with the ideal nature of art, the artist knows that it will justify itself and work its own work, if it can only find expression in its natural embodiment.”"

"“No, nothing short of the creative principle of imagination gives the fine arts their specific quality—the principle that creates for the sake of creating, for the sake of giving free course to that imagination which is not only an essential but the guiding factor in the supersensible being of man, and which not only founds for him the world of religion and of science, as well as that of art, but is the constructive and developing principle of the universe itself.”"

"“Poetry, finally, is the form of art where not only are the unities of time, place, and action freed from the restrictive bounds of the single instant, the single spot, the single simple transaction, but the medium of embodiment is thought itself, with its completely articulate utterance in language. Here the very source of the ideal view of the world, the very origin of the creative artistic impulse, becomes the material and the instrument of its own purpose, the executor of its own will. The scope of the creative faculty is therefore the utmost conceivable, and poetry rightfully takes the highest place as the art of the greatest possibilities — the art, indeed, of an all-inclusive compass, as at length completely self-supplying and self-directing.”"

"“To the question, What is the right relation between reason and religion, you will now understand me to answer, It is that reason should be the source of which religion is the issue; that reason, when most itself, will unquestionably be religious, but that religion must for just that cause be entirely rational; that reason is the final authority from which religion must derive its warrant, and with which its contents must comply; that all religious doctrines and instrumentalities, all religious practices, all religious institutions, and all records of religion, whether in tradition or in scripture, must alike submit their claims at the bar of general human reason, and that only those approved in that tribunal can be regarded as of weight or of obligation; in short, that the only real basis of religion is our human reason, the only seat of its authority our genuine human nature, the only sufficient witness of God the human soul. Reason, I shall endeavour to show, is not confined to the mastery of the sense-world and the goods of this world only, but does cover all the range of being, and found and rule the world eternal; it is not merely natural, it is also spiritual; it is itself, when come to itself, the true divine revelation.”"

"“In any proposed external communication from God, the channels of human faculty are never to be got rid of; so, if they do not in their own native quality constitute divine vouchers, they must operate as barriers to any communication with God. Of God, who is essentially supersensible, there can be no such thing as a presentation directly to our senses; and all belief that sensible facts mean his real presence must rest at last on inferential judgments of our reason, while these will be nothing but self-continuing circles, worthless for evidence, unless our reason is granted to have in itself the real revelation of what accords with the Divine mind. An absolutely direct utterance of God in the external world, evident strictly in itself, is thus upon close examination unintelligible and unthinkable. Yet this is what is implied in a consistent doctrine of Authority.”"

"“But what I do mean is, that wherever the principle of Authority has entered and operated in historic Christianity, it has interfered with the free expression and development of that teaching and spirit which is most specifically characteristic of Jesus when his mind and work are viewed, as they must be, in the light of the comparative history of religious thought. I mean that so far as the various Christian bodies which adhere to the principle of Authority have succeeded in displaying the spirit of Christ, and unconsciously keeping its inmost secret still alive in the world, they have done so, not because of the doctrine of Authority, but in spite of it,”"

"“To the great Greek teachers, even to Socrates, as it still is practically to us all, this one and only truth of living religion was more or less but a distant thought, summoned into direct consciousness at intervals by a reflective effort, and brought to bear upon conduct amid the clamours of our animal being. To Jesus, on the contrary, it is an ever-present perception, like light to vision, like space to our movements, like time to our projects in life.”"

"“All souls are to strive after just that form of life with each other in which none will employ toward another any method of constraint, but will rely upon the moral action of the powers in the others' souls, just as God eternally does.”"

"“The aim, the only ultimate aim, the ideal of a society of minds, is this moral reliance on the inherent moral freedom of all spirits, guided by the contemplation of its perfect fulfilment in the Supreme Soul, or God, and inspired by his boundless love beheld and therefore felt by all.”"

"“His [Christ’s] point of view, of the literal divine-son ship of every lowliest and most sinful and sinning spirit, committed him logically to the assertion of the implicit equality of all spirits with each other, far as concerns their moral powers and destination no matter what their actual and contingent state; and also of their potential equality with God. His doctrine may well be summarised in the consecrated phrase, usually applied only to himself, "The son of man is the son of God."”"

"“The aim of such a religion is not merely to "glorify God"; rather, it is to glorify all souls, as all in the image of God; to glorify them by fulfilling for every one of them its vocation to repeat in a new way the life of universal love that is the life of God, and thus to attain, through the universal greatening, such a real glorification of God as other forms of religion seek after in vain.”"

"“Accordingly we may explicate the new doctrine of Jesus into these three truths: (1) That God is the perfect Person, the central member in the universal society actuated by love; (2) that the soul is immortal; (3) that it is free, both in the sense of being the responsible author of all its acts, and in the sense that its fund of ultimate resources is equal to fulfilling its duty to love as God loves.”"

"“The true love wherewith God loves other spirits is not the outpouring upon them of graces which are the unearned gift of his miraculous power; it is the love, on the contrary, which holds the individuality, the personal initiative, of its object sacred. As the true father desires that the son who, after him, is to be the head of the family shall have a method and policy of his own, by which the honours of the line shall be increased by new contributions, so he who is the Father of Spirits will have his image brought forth in every one of his offspring by the thought and conviction of each soul itself.”"

"“The moral government of God, springing from the Divine Love, is a government by moral agencies purely. It relies utterly on the operation of the powers native to the soul itself; and leaving aside all the juridical enginery of reward and punishment, it lets his sun shine and his rain fall alike on the just and on the unjust, that the cause of God may everywhere win simply upon its merits.”"

"“At the core, what Jesus did was to reform the conception of God in the interest of the absolute reality and the moral freedom of men. With this what can be more discordant, what more hostile to it, than the attempt to establish by an appeal to declarative authority doctrines that either contradict the human reason or have no witness from it?”"

"“In view of all the foregoing reasons, I cannot but think the case conclusive, that neither form of the Doctrine of Authority can be maintained. We should abandon, as consistent thinkers, and still more as consistent Christians, the imperative authority both of Church Tradition and of Scripture. There is nothing left, then, but the Doctrine of Reason — the Method of Conviction as the only real method of determining religious belief and practice, resting on the use of the human rational powers taken in their entire compass.”"

"“This ideal theory of the true and real being that hides behind phenomena, Professor James, I repeat, puts forward only as a possible hypothesis, to point and emphasise his contention that "when we think of the law that thought is a function of the brain, we are not required to think of productive function only; we are entitled also to consider permissive or transmissive function."”"

"“Judged by the light of this "vale of tears" alone, there is no evidence that good will toward us is the chief or the permanent aim of the eternal Lord or lords.”"

"“When we say that the mind is a function of the brain, we are therefore to understand that in exact scientific truth we can mean nothing more than this: That physical and physiological changes go on, seriatim, side by side with changes in psychic experience; or vice versa, that psychic changes run parallel, pari passu, with physiological changes in the brain and the other neural tissues.”"

"“Concomitance simply means, at last, that both series of changes are connected with some cause, distinct from either, which is the secret of both.”"

"“Our real experiences, day by day and moment by moment, are so intrinsically organised and definite, it does not at first occur to us that the principles which organise and define them, rendering them intelligible, and consciously apprehensible, are and must be the spontaneous products of the mind's own action.”"

"“But when we have reached this conclusive conviction that the roots of our experience and our experimental knowledge are parts of our own spontaneous life, we then readily come to see, further, that the system of our several elements of consciousness a priori is precisely what we must really understand by our unifying or enwholing self, — is exactly what we try to express when we say we have a soul, and that this soul possesses real knowledge; that is, a hold upon eternal things. The realm of the eternal, in short, then becomes for us just the realm of our self-active intelligence; and this it is which, if we can show its reality in detail, will prove to be the clue to our immortal being.”"

"“We return, then, to the strict concomitance of the two series, as all that can in exact science be meant by the functional relation between the brain and the sense-perceptive consciousness.”"

"“In the place, then, of death's ending us, — death, but one item in the being of the natural world, the whole of which is conditioned upon our central self-consciousness,—we arrive at the settled and logically immovable conception that we are ourselves the changeless ground of that transition in experience into which death thus gets interpreted.”"

"“For the ultimate and real meaning of the argument is, that a soul or mind or person, purely as such, is itself the fountain of its percipient experience, and so possesses what has been happily named "life in itself." Proof of the presence in us of a priori or spontaneous cognition, then, is proof of just this self-causative life."

"A world of such individual minds is by the final implications of this proof the world of primary causes, and every member of it, secure above the vicissitudes of Time and Space and Force, is possessed of a supertemporal or eternal reality, and is therefore not liable to any lethal influence from any other source. Itself a primary cause, it can neither destroy another primary cause nor be destroyed by any. The objector who would open the eternal permanence of the soul to doubt, then, must assail the proofs of a priori knowledge; for so long as these remain free from suspicion, there can be no real question as to what they finally imply. The concomitance of our two streams of experience, the timed stream and the spaced stream, raised from a merely historical into a necessary concomitance by the argument that refers it to the active unity of each soul as its ground, becomes the steadfast sign and visible pledge of the imperishable self-resource of the individual spirit.”"

"“By their very ideality they conclusively refer themselves to our spontaneous life: nothing ideal can be derived from experience, just as nothing experimental is ever ideal.”"

"“The worth-imparting ideals, then, are, by virtue of the active and indivisible unity of our person, in an elemental and inseparable union with the root-principles of our perceptive life. Proof of our indestructible sourcefulness for such percipient life is therefore ipso facto proof that these ideals will reign everlastingly in and over that life. Once let us settle that we are inherently capable of everlasting existence, we are then assured of the highest worth of our existence as measured by the ideals of Truth, of Beauty, and of Good, since these and their effectually directive operation in us are insured by their essential and constitutive place in our being.”"

"“'Tis but a surface-view of human nature which gives the impression that the argument to immortality from our a priori powers leads to nothing more than bare continuance. What it really leads to, is the continuance of a being whose most intimate nature is found, not in the capacity of sensory life, but in the power of setting and appreciating values, through its still higher power of determining its ideals. For such a nature to continue, is to continue in the gradual development of all that makes for worth.”"

"“And thus the easy argument of exhibiting the least conditions sufficient for experience, so like a simpleton in its seeming clutch at the thin surface of things, carries in its subtle heart the proof of an imperishable persistence in all that gives life meaning and value.”"

"“So the conciliability of determinism and freedom depends on the fact, if this be a fact, that determinism simply means definiteness (instead of constraining foreordination), while freedom means (instead of unpredictable whim) action spontaneously flowing from the definite guiding intelligence of the agent himself. In short, the desired harmony will fail unless the determinism and the freedom are both alike defined in terms of the one and identical definiteness of the rational nature; but it will be secured if they can be so defined, and are.”"

"“Therefore, further, for a being who involves such a finite world, the condition of his freedom in it, the condition indispensable but at the same time sufficient, is that his world shall indeed be his; shall be of him, not independent of him; shall be embraced under his causal life, not added to it from elsewhere as a constricting condition; shall be, in fine, a world of phenomena, — states of his own conscious being, organised by his spontaneous mental life, — and not a world of "things-in-themselves."”"

"“So the free being, as self-determined and taken in his whole contents, is definite in both senses of the word: he defines himself, and thus has the definiteness of unpredestination; he defines his empirically real world of things, and thus adds to himself a field of action having the definiteness of predestination, — in a manner arms himself with it, inasmuch as he transcends and controls it.”"

"“Our result thus far is, that determinism and freedom, when justly thought out, are in idea entirely reconcilable. Determinism proves to need no fatalistic meaning, but to be, possibly enough, simply the definite order characteristic of intelligence; while so far from freedom's being indeterminism, chance, or caprice, these are seen to be incompatible with it, and freedom proves to be, like determinism, the spontaneous definiteness of active intelligence.”"

"“In fine, a condition of our making freedom possible in a world ordered by the rigour of natural law is that we accept an idealistic philosophy of Nature: the laws of Nature must issue from the free actor himself, and upon a world consisting of states in his own consciousness, a world in so far of his own making.”"

"“This principle of cosmic subjection has by theists always been realised with reference to God: the natural world, they are always telling us, however full of laws to which other conscious beings are subject, is completely subject to the mind and will of God, and its laws are imposed upon it from his mind in virtue of his creating it. What we now learn, and need to note, is that this is just as true of any other being who can be reckoned free. If men are free, then, they must be taken as being logically prior to Nature; as being its source rather than its outcome; as determining its order instead of being determined by this.”"

"“This exaltation of man over the entire natural world, however, though easily shown to accord with the teaching of Jesus, and to be clearly prefigured in it, is nearly antipodal to ordinary notions, to the current popular "philosophy" assumed to be founded on science, and to much of traditional theology. But by this fact we must not be disturbed, if we mean to be in earnest about human freedom and human capability of life really moral and religious. And the next step in our inquiry will reinforce this "divinising of the human " very decidedly.”"

"“It might pertinently be said that determinism and freedom are of course compatible enough when they are merely viewed as the two reciprocal aspects of self-activity in a single mind, but that the real difficulty is to reconcile the self-determinisms in different free minds.”"

"“If the solution is possible, then, it will only be so by the fact that, on the one hand, perfect intelligence or reason is the essence of God, — who therefore determines all things, not by compulsion, but only in his eternal thought, which views all real possibilities whatever; and that, on the other hand, the spirit other than God also has its freedom in self-active intelligence. This granted, the range of its possibilities is precisely the range of reason again, and so is to God perfectly knowable and known, since it harmonises in its whole with the Eternal Thought that grasps all possibilities, though it is not at all predestined by this”"

"“Solution of this knot by any other conceptions of freedom and determinism than these, there plainly can be none. But the solution is secure if God and other spirits are alike rational, simply by their inner and self-active nature; in other words, if the solution is by spontaneous harmony from within, and not by productive and executive domination from without”"

"“Before it can be said, then, that human freedom and the absolute definiteness of God as Supreme Reason are really reconciled, we must have found some way of harmonising the eternity of the human spirit with the creative and regenerative offices of God. The sense of their antagonism is nothing new. Confronted with the race-wide fact of human sin, the elder theology proclaimed this antagonism, and solved it by denying to man any but a temporal being; quite as the common-sense of the everyday Philistine, absorbed in the limitations of the sensory life, proclaims the mere finitude of man, and is stolid to the ideal considerations that suggest immortality and moral freedom, rating them as day-dreams beneath sober notice, because the price of their being real is the attributing to man nothing short of infinity. "We are finite! merely finite!" is the steadfast cry of the old theology and of the plodding common realist alike; and, sad to say, of most of historic philosophy too. And the old theology, with more penetrating consistency than the realistic ordinary man or the ordinary philosophy, went on to complete its vindication of the Divine Sovereignty from all human encroachment by denying the freedom of man altogether.”"

"“Human finitude as the summary of human powers, with its consequent complete subjection to Divine predestination, is inwrapt in this conception of Divine causation as causation by efficiency; and there can be no way of supplementing this finitude by the infinity (i.e. freedom) required by a moral order, except by dislodging this view of creation and regeneration.”"

"“Especially must we find a substitute for creation by fiat, or efficient causation. For no being that arises out of efficient causation can possibly be free”"

"“Either, then, we must carry out our modern moral conception of God's nature and government into a conception of creation that matches it — a conception based on that eternity (or intrinsic supertemporal self-activity) of man which alone can mean moral freedom — or else, in all honesty and good logic, we ought to travel penitently back to a Calvinism, a Scotism, an Augustinianism, of the so-called "highest" type. Then we would view man as a "creature" indeed. We should have to accept him as a being belonging to time only, with a definite date of beginning, though lasting through unceasing ages, if that could indeed then be. We should have to surrender all freedom for him as a delusion. In effect, with this conception of creation, we must return to an unmitigated Predestinationism. Nor may this stop short of foreordination to Reprobation as well as to Election — a foreordination not simply "supralapsarian," but precedent to creation itself. The separation of the Sheep from the Goats must be from "before the foundation of the world," and the Elect must be created "unto life everlasting," while the reprobate are created "unto shame and everlasting contempt."”"

"“Much less could regeneration, the bringing-on of voluntary repentance and genuine reformation in the soul, be by any sort of efficient causality,—a truth to which modern theology has evidently for some time been alive, as its forward movement is keyed upon the increasing recognition of the metaphor in the name. These thoughts, however incontrovertible they may be, are no doubt staggering thoughts, so much are we of old habituated to calling regeneration the "work" of the Holy Spirit, and to naming man the "creature" of God, and God his "maker." Still, staggering though they be, they must be true if human freedom is to be a fact; and that human freedom is to be a fact, the modern conscience, quickened by the very experience of the Christian spirit itself, firmly declares, having now apprehended that otherwise there is no justice in human responsibility, and then no moral government, but only government edictive and compulsory; and then — no personal God, no true God, at all!”"

"“We are not to evade, then, the eternity of free beings that is implied in any serious demand for freedom. If the souls of men are really free, they coexist with God in the eternity which God inhabits, and in the governing total of their self-active being they are of the same nature as he, — they too are self-put rational wholes of self-conscious life. As complete reason is his essence, so is reason their essence—their nature in the large—whatever may be the varying conditions under which their selfhood, the required peculiarity of each, may bring it to appear. Each of them has its own ideal of its own being, namely, its own way of fulfilling the character of God; and its self-determining life is just the free pursuit of this ideal, despite all the opposing conditions by which it in part defines its life. Moreover, since this ideal, seen eternally in God, is the chosen goal of every consciousness, it is the final — not the efficient—cause of the whole existing self. All the being of each self has thus the form of a self-supplying, self-operating life; or, in the phraseology of the Schoolmen and Spinoza, each is causa sui. This is what its "eternity" exactly means.”"

"“The tragic situation of the modern liberalised Christian mind is just that. Having accepted with fervour the moral ideal as the Divine ideal, it still remains in bondage to the old mechanical conception of the great Divine operations called Regeneration and Creation. These it still thinks, at bottom, under the category of efficient causality. It takes their names literally, in accordance with the etymology, and thus the names themselves help the evil cause of prolonging conceptions that are hostile to the dearest insights of the moral spirit quickened in the school of Christ. Eminently is this true in the case of creation, into the current conception of which, so far as I can see, there as yet enters no gleam of the change that must be made if our relations to God in the basis of existence are to be stated consistently with the independence we must have of him in the moral world. This lack of a moral apprehension of creation is as characteristic, too, of historic philosophy as it is of historic theology, or even of ordinary opinion.”"

"“I am to show you, too, that in the world of eternal free-agents, the Divine offices called creation and regeneration not only survive, but are transfigured; that in this transfiguration they are merged in one, so that regeneration is implicit in creation, and becomes the logical spring and aim of creation, while creation itself thus insures both generation and regeneration—the existence of the natural order within the spiritual or rational, and subject to this, and the consequent gradual transformation of the natural into the image of the spiritual: a process never to be interrupted, however devious, dark, or often retrograde, its course may be. I am to show you all this by the light of Final Cause, which is to take the place of the less rational category of Efficient Causation, since—let it be repeated — this last cannot operate to sustain moral relationship, and since moral values, measured in real freedom, are for the conscience and the new theology the measure of all reality.”"

"“In this fact we have reached the essential form of every spirit or person — the organic union of the particular with the universal, of its private self-activity in the recognition of itself with its public activity in the recognition of all others. That is, self-consciousness is in the last resort a conscience, or the union of each spirit's self-recognition with recognition of all. Its self-definition is therefore definite, in both senses of the word: it is at once integral in its thorough and inconfusible difference from every other, and yet it is integral in terms of the entire whole that includes it with all the rest. Thus in both of its aspects — and both are essential to it — in a commanding sense it excludes alternative, and there is universal determinism, that is, universal and stable definiteness, just because there is universal self-determination, or genuine freedom. But this universal self-defining implies and proclaims the universal reality, the living presence in all, of one unchangeable type of being — the self-conscious intelligence; and this, presented in all really possible forms, or instances, of its one abiding nature.”"

"“The created, as well as the Creator, creates. Self-activity that recognises and affirms self-activity in others, freedom that freely recognises freedom, is universal: every part of this eternally real world is instinct with life in itself. Each lives in and by free ideality, the active contemplation of its own ideal; and this ideal embraces, as its essential, prime, and final factor, the one Supreme Ideal.”"

"“Love, too, now has its adequate definition: it is the all-directing intelligence which includes in its recognition a world of beings accorded free and seen as sacred, — the primary and supreme act of intelligence, which is the source of all other intelligence, and whose object is that universal circle of spirits which, since the time of the Stoics, has so pertinently been called the City of God. Its contemplation of this sole object proper to it was fitly named by Dante and the great scholastics the Vision Beatific.”"

"“This empirical volition seduced by the vision of the sense-world, be this sensual or malicious, or be it ever so much raised above the brutal,—this willingness to stay where one temporally is, to accept the actual of experience for the ideal, the mere particular of sense for the universal of the spirit, the dead finite for the ever-living infinite, the world for God,—this is exactly what sin is.”"

"“It may take either of two forms, according as the sinking into sense directly involves only the violation of the spirit's own self-reverence or the graver assault upon the sacredness of others. In either case it is dishonour of God. The risk of it lies in the nature of our being, goes back to the conditions of our existence, of our self-definition in freedom; is constituent in our freedom as this is defined against the freedom of God. This risk is therefore "original" in a sense even deeper than that in which traditional theology makes sin to be original,”"

"“Our sense of alternative is the sense that the transcending view which connects us with our Divine Ideal, and which moves us evermore toward harmony with that, is really ever-living, and so affords resources to reduce our defective difference and carry us beyond all temporal actualities. So that when we halt in any stage of these, and act as if our aim and object ended there, and we were there fulfilled, we know that this is false. We know that we have belied our real being, that in our true nature is a fountain out-measuring every possible actuality, that therefore we might have done differently, and that consequently we have contracted guilt — guilt, not simply before some external tribunal, be it even God's, but guilt before the more inexorable bar of our own soul.”"

"“But now we come upon another objection, which I judge will be the last you can raise. You will say, I suspect, that this world of freedom, self-equipped for sin, is indeed a world which "lieth in wickedness," that in truth there is no real hope of good in it: it is a world of inherent and inexpugnable wrong, and not only damnable, but in fact already damned.”"

"“The infinite of the soul is mightier than the finite in it.”"

"“The free-infinite of the intelligence will go on in the conflict of transforming the finitude of the natural life; will go on to victory ever more and more. It may be, as was said before, by paths never so dark and devious, or now and again even retrograde; it may be by descent with the natural into the nether pit of sin and its self-operating punishment; but onward still the undying free spirit goes, and will go, secure in its own indestructible vision of its eternal Ideal, secure in the changeless light shed on it by the changeless God.”"

"“For it is assured of immortality — an immortality that some day, be the time here or be it in the hereafter, must attain to life eternal, to the established dominance of the spiritual over the natural.”"

"“Freedom and determinism are only the obverse and the reverse of the two-faced fact of rational self-activity. Freedom is the thought-action of the self, defining its specific identity, and determinism means nothing but the definite character which the rational nature of the action involves. Thus freedom, far from disjoining and isolating each self from other selves, especially the Supreme Self, or God, in fact defines the inner life of each, in its determining whole, in harmony with theirs, and so, instead of concealing, opens it to their knowledge — to God, with absolute completeness eternally, in virtue of his perfect vision into all possible emergencies, all possible alternatives; to the others, with an increasing fulness, more or less retarded, but advancing toward completeness as the Rational Ideal guiding each advances in its work of bringing the phenomenal or natural life into accord with it. For our freedom, in its most significant aspect, means just our secure possession, each in virtue of his self-defining act, of this common Ideal, whose intimate nature it is to unite us, not to divide us; to unite us while it preserves us each in his own identity, harmonising each with all by harmonising all with God, but quenching none in any extinguishing Unit. Freedom, in short, means first our self-direction by this eternal Ideal and toward it, and then our power, from this eternal choice, to bring our temporal life into conformity with it, step by step, more and more.”"

"“This is the establishment, chiefly upon Kant's foundations, of a new idealistic philosophy, in extension and fulfilment of Kant's own, though also taking impulse from the views of Aristotle and of Leibnitz. This new idealism seeks to rehabilitate the moral individual in his proper autonomy by seating him in the eternal world; that is, in the self-active, and therefore absolutely real, or noumenal, order of being. It thus stands opposed (1) to the current Monism, whether of Naturalism (Spencer, Haeckel, etc.) or of Absolute Idealism (Hegel and the Neo-Hegelians), and (2) to the older Monotheism, with its dualism (the eternal Creator, the temporal creation) of literal production out of nothing, by miracle”"

"“Thus the theme of Personal Idealism — of an eternal world of many rational beings, all self-active, all arbiters of their own destiny and so alike morally responsible, yet, in the vast round of their combinative being, all harmonised by their coexistence with God and their native attracting apprehension of God's nature — grows from one to another of the ascending evidences for it, as the book advances from the first essay to the last.”"

"“The evil in the world is the product of the non-divine minds themselves: the natural evil, of their very nature; the moral, the only real evil, of their failure to answer to their reason with their will.”"

"“That the historic systems of philosophy, not only those which have been directly influenced by the historic systems of religion and theology, but also those which have originated more or less in opposition to these, or in correction of them, are unequal to meeting the conditions essential to the existence of a moral order and to the possibility of a moral life in individuals, will appear plainly upon a brief analysis of their leading conceptions."

"They are every one of them (with the single exception named below) coloured through and through with creationism, — at least tacit, and generally conscious and deliberate, — a term by which, taken literally, I conveniently designate the reference of all realities to a single First Cause, conceived as explaining existence by being their efficient, or originating, or producing Source.”"

"“This theme of literal creation is so inwrought into the structure of historic thinking, that it will require a long struggle on the part of criticism to get rid of it. Through the influence of the Church and the philosophical schools, it may be said to have become in fact institutional, so that combating it is like fighting organised civilisation itself. Yet one can make the truth clear, that only by the dislodgment of it is the success of the deeper principle possible which is the real soul of civilisation, — I mean the principle of moral life, the life of duty freely followed.”"

"“On the ground either of positivism or of materialism, ethics can never, properly speaking, be morals. If it escapes fatalism of the hardest sort, with all the consequent hopelessness for most, it cannot avoid hedonism, nor, in the logical end, an egoistic and utterly transient and trivial hedonism.”"

"“A mind heartily moral knows better, when the poet, however plausibly, declares that "whatever is is right." As moral beings, we know that much which is is wrong, and is in no way palliable, or even to be tolerated, by a good being; yes, that our whole business with it is simply to get rid of it, and to bring on a state of the world in which it shall no longer have room to exist.”"

"“Under such lights as these, which are shed from what the vast majority of thinking men agree is the profoundest and best that is in us, all such systems as we have described display their final moral incompetency. Let us turn now to the new view, the view that abandons both monism and monarchotheism, that abandons creationism in both its forms, takes resort to Final Cause as the primary and only explanatory principle, and holds to an Eternal Pluralism of causal minds, each self-active, though all recognisant of all others, and thus all in their central essence possessed of moral autonomy, the very soul of all really moral being.”"

"“The hope of the real and lasting improvement of this present world by our moral endeavour. With lack of this, there would be moral discouragement, and the chief use of this life would be merely to find the means of departing out of it; righteousness could only be "in heaven," — in "the hereafter." This added essential to moral effort Personal Idealism supplies, with assurance of hope, in its indivisible union of the eternal and the temporal worlds; a union in which the eternal is the unitary and governing whole, and the temporal the potentially governed part.”"

"“To him, the one Absolute Conscience, in every moral disaster our conscience turns for assured refuge and certain renewal of moral courage and strength. That is the real act and infallible function of Prayer.”"

"“Idealism is constituted by the metaphysical value it sets upon ideals, not by the aesthetic or the ethical, and rather by its method of putting them on the throne of things than by the mere intent to have them there. It is always distinct from mysticism (which at the core is simply emotionalism), and still more so from voluntarism. Its method is, at bottom, to vindicate the human ideals by showing them to be not merely ideals but realities, and to effect this by exhibiting conscious being as the only absolute reality;”"

"“[T]he word "eternal" must by him be taken to stand for what "temporal" does not and cannot stand for; namely, the unchangeable Ground presupposed by the changing temporal; the necessary as against the contingent; the independent as against the dependent; the primary as against the derivative; the self-existent as against that which exists in and through it; the genuine cause, the causa sui, as against that which is after all nothing but effect, however it may be tied, by the causa sui, in an unrupturable chain of antecedent and consequent. Or we may say it means the noumenon as against the phenomenon; or, in fine, the thing in itself as against the thing in other. That is, the relation between the eternal and the temporal is not, and cannot be, only another case of the temporal relation. The relation is just one of pure reason, and is, in fact, sui generis: the eternal does not precede the temporal by date, but only in logic; it is the sine qua non without which the temporal cannot exist, nor is even conceivable. In brief, throughout my book I mean by the "eternal" simply the Real as contrasted with the apparent; the world of self-active causes as contrasted with the world of derivative effects, in so far passive.”"

"“My readers, I fear, have like my reviewer been somewhat misled by looking into my concluding essay for the most important proofs of my main position. But there I am dealing with a problem, or with problems, important and intricate, indeed, but still subordinate to this main one, and only auxiliary to my principal aim.”"

"“So far from holding God to be finite, I hold, and in the book clearly teach, that all minds are infinite (in the true qualitative sense of the word), and God preeminently so. (See my pp. 330 seq., 363, and 373). Eternity, self-existence, self-activity, freedom, and infinity are to me all interchangeable terms, and are so treated wherever they turn up in the course of the book. My reviewer falls into a non sequitur when he concludes that I make God finite because I make him one of a community of spirits, each absolutely real; not God's finitude, but his definiteness, is what follows from that. This confusion of the definite with the finite is very common, and is the explanation of two tendencies in sceptical thinking — the tendency to deny the personality of God, whose infinity is supposed to mean his utter indefiniteness, and the tendency, in recoil from the former, to assert God's finitude in order to save his personality, which of course must be definite. But the true infinite, as distinguished from the pseudo-infinite, the infinite of quality in contrast to the infinite of quantity, is entirely definite; more definite, indeed, than any finite can be.”"

"“To remove the name of God from the clarified and purified conception of the eternal Ideal Type would be to do violence, inexcusable affront, to the deepest and truest element in the historic religious consciousness. I feel the strongest assurance that my new interpretation of the name of God is the genuine fulfilment of the highest and profoundest prescience in the historic religious life. What offends us in the Spinozistic or other monistic appropriations of the name " God" is the evident absence from their Absolute of all the essential moral qualities. In these it is that true Deity lies, and all God's metaphysical attributes must be keyed up to them; not one of these "natural" attributes dare be construed in any way that conflicts with the eternal moral essence. If they have been so construed historically (as indeed they have), genuine theology requires that the conception of God shall be relieved of these errors, in order that God's nature may stand revealed as it is in its own reality.”"

"“In short, greatly as I admire all that has been said here to-night, gladly and gratefully as I recognise the genuinely philosophic temper and the authentic philosophic place it all most certainly has, I am still moved to say that my honoured colleagues, in this their common underlying conception, have to my mind all "missed the mark and come short of the glory of God." They have not seized nor expressed the complete Ideal of the Reason.”"

"“In other words, the conception is a philosophical and real account of the nature of an isolated human being, or created spirit, the numerical unit in the created universe, viewed as such a spirit appears in what has well been called its natural aspect; viewed, that is, as the organising subject of a natural-scientific experience, marked by fragmentariness that is forever being tentatively overcome and enwholed, — if I may coin a word to match the excellent German one ergänzt.”"

"“Personal responsibility and its correlate of free reality, or real freedom, are the whole foundation on which our enlightened civilisation stands; and the voice of aspiring and successful man, as he lives and acts in Europe and in America, speaks ever more and more plainly the two magic words of enthusiasm and of stability — Duty and Rights. But these are really the signals of his citizenship in the ideal City of God. By them he proclaims: We are many, though indeed one; there is one nature, in manifold persons; personality alone is the measure, the sufficing establishment, of reality; unconditional reality alone is sufficient to the being of persons; for that alone is sufficient to a Moral Order, since a moral order is possible for none but beings who are mutually responsible, and no beings can be responsible but those who originate their own acts.”"

"“Under the suffocating burden of the old things that should have passed away, the Christian consciousness forgets, at least in part, that all things are become new, and that man is risen from the dead.”"

"“It is not to the force or validity of the argument that I object, but to the misinterpretation of its scope. It is a clinching dialectical thumbscrew for the torture of agnostics; yes, with reference to them and their very lawful stadium of thinking, it is even a step of value in the struggle of the soul toward a conviction of its really infinite powers and prospects; but I cannot see in it any full proof of the real being of God. Strictly construed, it is, as I have just endeavoured to show, simply the vindication of that active sovereign judgment which is the light of every mind, which organises even the most elementary perceptions, and which goes on in its ceaseless critical work of reorganisation after reorganisation, building all the successive stages of science, and finally mastering those ultimate implications of science that constitute the insights of philosophy.”"

"“This light within may indeed prove to be the witness of God in my being, but it is not God himself.”"

"“For life eternal is life germinating in that true and only Inclusive Reason, the supreme consciousness of the reality of the City of God, — the Ideal that seats the central reality of each human being in an eternal circle of Persons, and establishes each as a free citizen in the all-founding, all-governing Realm of Spirits”"

"“But a second afterthought would follow, and I should ask: What must be the nature of this life dissevered from Nature,—bodiless, void of all sense-perception? What would be left in it except the pure elements of reason, the pure elements of perception, the pure formularies of science, and pure imagination? But what are these, altogether, but the common equipment, not of my mind or of some other individual mind, but of the universal human nature? And what is that universal nature but just the nature of the eternal Cosmic Consciousness? Yes, my personality has vanished; and death, in dissolving the tie to Nature under the alluring prospect of an existence for me wholly self-referred and self-sustaining, has resolved me back into the infinite Vague of the Cosmic Mind, as this might, perchance, be fancied to be in itself, apart from Nature and creation,”"

"“And there will be, and will ever remain, an impassable gulf between the religious consciousness and the logical, unless the logical consciousness reaches up to embrace the religious, and learns to state the absolute Is in terms of the absolute Ought.”"

"“It was in this attitude of faith as pure fealty to the moral ideal, that Kant left the human spirit at the close of his great labours. It was the only solution left him, after his thesis of the absolute limitation of knowledge to objects of sense. But surely that thesis has a strange sound, coming from the same lips that utter with equal emphasis the lesson of our really having cognitions that are independent of all experience. This is neither the place nor the time to expose the oversight and confusion by which Kant fell into this self-contradiction; I must content myself with saying that the contradiction exists, and that I think the oversight is exactly designable, and entirely avoidable. There is a truth concealed in Kant's thesis of the immutable conjunction of thought and sense, but there is a greater falsehood conveyed by it.”"

"Arithmetic is the science of the Evaluation of Functions, Algebra is the science of the Transformation of Functions."

"Mathematics is that form of intelligence in which we bring the objects of the phenomenal world under the control of the conception of quantity. [Provisional definition.]"

"Mathematics is the science of the functional laws and transformations which enable us to convert figured extension and rated motion into number.—Howison, G. H."

"And the most depressing sign about [ Josiah Royce's ] thinking is that he seems perfectly aware how this makes no provision either for immortality or for real freedom, and yet he appears to have no uneasiness under it, but to contemplate this ghastly destiny of ours with a complacency even savoring of self-satisfaction."

"Younger and smaller firms would be more likely to adopt the MDF (Multidivisional Form) than older and larger ones."

"In this book Neil Fligstein takes issue with prevailing theories of the corporation and proposes a radically new view that has important implications for American competitiveness."

"I claim that the central goal of managers in the past hundred years has been to make sure their firms survived. To promote survival they proposed various forms of control, both inside and outside the firm. Internally, control was oriented to ensuring that organizational resources were deployed so that top management could be confident that their directives were being executed. Externally, this control was oriented toward establishing stable relations between competitors to promote the survival of their organizations."

"They are the basic mechanism of control of the external environment available to managers and entrepreneurs. Organizational fields are not generally benign and cooperative arrangements held in place by a sense of duty or honor the rhetoric and ideology of their proponents might lead one to think so. Instead, they are set up to benefit their most powerful members."

"All large organizations have an internal power struggle over the goals and resources of the organization.... In the largest firms, there are two bases of control : formal ownership and authority. Those who own the firm control by virtue of ownership. Authority relations embedded in the organizational structure legitimate how managers can control organizations."

"Once in place as control perspectives, they are widely shared ways of reducing complexity of the world. They come into the existence in a piecemeal fashion and are articulated by representatives of the largest, most successful firms. They are propagated by the business press and informal links between organizations and then are supported by those organizations and organizational fields."

"The finance conception of the modern corporation, which currently dominates, emphasizes control through the use of financial tools which measure performance according to profit rates. Product lines are evaluated on their short-run profitability and important management decisions are based on the potential profitability of each line. Firms are viewed as collections of assets earning differing rates of return, not as producers of given goods. The firm is not seen as being a member of only one industry. Consequently if the prospect of an industry in which it participates declines, the firm disinvests. The problem for management from this perspective is to maximize short-run rates of return by altering product mix, thereby increasing shareholder equity and keeping the stock price high"

"The basic insight of the finance conception was that such a firm could be more tightly controlled by strict accounting. This progression does not imply, however, that one conception of control caused the emergence of its successor. New conceptions of control evolved out of key interactions among firms and between firms and the state."

"The power struggle within the firm determines which conception of control will dominate and how that conception will be translated into concrete strategies. The winners of this struggle will push the organization into a certain direction and maintain that direction as long as their strategies bring positive results."

"their actors choose a course of action depending on what their competitors do."

"Markets are social constructs that reflect the unique political-cultural construction of their business enterprises and nations."

"By 1890, the corporate form had assume its modern guise. The managers and owners of corporations along with the actors in the courts, states, and federal government had helped develop sufficient law and precedence to protect the corporation from almost any attack."

"The purpose of the large horizontal (same-product) mergers was to reduce the number of plants and, hence, control production enough to insure a reasonable rate of profit. Mergers would allow a newly created large firm to produce full-time in its most efficient plants, and thereby maintain prices, production, and profits."

"The organizational fields of the largest firms continued to be unstable. There were no accepted rules to define how firms could avoid destructive competition, so they attempted to control their markets through various aggressive trade tactics, continued mergers, cartels, getting the federal government to guarantee profitability."

"... did not set out to destroy the large corporation. Instead, each attempted to protect the legitimacy of the system by using existing law against the worst offenders or proposing new laws to change the rules of the system."

"A leading firm that controlled a large portion of the output of a given organizational field operated as a price setter. To set prices, the actors in that firm had to control their suppliers and marketing in order to increase their own efficiency and have the potential to cut off other firms from supplies or customers."

"The experiences of the war changed both Baruch’s and Wilson’s attitude toward the large firm. Following the war their anti-firm rhetoric was replaced with praise for the large firm’s patriotism and contribution to progress."

"The leaders of the large firms dominated by the manufacturing conception saw the key problem as low prices. This meant that they were intent on controlling prices by cutting production. But once prices were stabilized, they were cautious about increasing production for fear that prices would again collapse. Since their competitors had roughly equal production capacities and costs, all would lose by too rapid an increase in production."

"The major reasons for diversification were by this time well established : to employ excess plant capacity, to eliminate seasonal humps, to guard against dependency on one industry, to enter new expanding industries, to supplement existing product lines, to use old products to create new product, and to secure a larger share of business in general."

"We know that most of the wealth and income of the country is owned by a few large corporations, that these corporations in turn are owned by an infinitesimally small number of people and that the profits from the operation of these corporations go to a very small group with the result that the new opportunities for new enterprise, whether corporate or individual, are constantly being restricted. The committee therefore recommends the vigorous and vigilant enforcement of the antitrust laws, confident that an awakening business conscience will realize the necessity of complete cooperation in the elimination of monopolistic practice."

"The Celler-Kefauver Amendment to Section 7 of the Clayton Act has now been made effective by judicial ratification. The Supreme Court has said that the Act means exactly what it says... It prohibits acquisitions, either stock or assets, where competition in any line of commerce in any section of the country may be substantially lessened."

"The firm-as-portfolio model implies both a practice (growth through diversification) and a form (the conglomerate). Unrelated diversification entails buying businesses in industries that are neither potential buyers, suppliers, competitors, or complements to the firm’s current business."

"The notion that advertising was a sort of corporate luxury, to be indulged in where there are no demands left over, now seems archaic and quaint. Businessmen are increasingly inclined to view the appropriation as a true capital investment – as much so as a new plant."

"The marketing director in each department reported directly to the department head and controlled market research and sales. More important, the marketing manager was also responsible for new product development, requesting production schedules, and controlling finished goods inventory."

"The farther afield mergers were, the less likely antitrust authorities were to intervene. Growth through mergers required that finance-oriented managers choose their targets carefully. They sought profitable and growing industries where their capital would earn higher rates of return and avoided mergers where the threat of antitrust prosecution might exist."

"The forms of social organization produced the market, not the reverse... Instead of markets calling forth efficient forms of social organization, political and social interactions produced the structuring of sociologically effective markets."

"The basis of social skill is the ability to relate to the situation of the ‘other.’ This means that whereas a given strategic actor has interests, he or she must take other people’s interests into account… to imaginatively identify with the states of others."

"[Institutional entrepreneurs must] size up the condition of the organizational field and figure out what kinds of action make sense."

"I use the metaphor "markets as politics" to create a sociological view of action in markets. I develop a conceptual view of the social institutions that comprise markets, discuss a sociological model of action in which market participants try to create stable worlds and find social solutions to competition, and discuss how markets and states are intimately linked. From these foundations, I generate propositions about how politics in markets work during various stages of market development-- formation, stability, and transformation. At the formation of markets, when actors in firms are trying to create a status hierarchy that enforces noncompetitive forms of competition, political action resembles social movements. In stable markets, incumbent firms defend their positions against challengers and invaders. During periods of market transformation, invaders can reintroduce more fluid social-movement-like conditions."

"The social structures of markets and the internal organisation of firms are best viewed as attempts to mitigate the effects of competition with other firms."

"Property rights, governance structures and rules of exchange are arenas in which modern states establish rules for economic actors. States provide stable and reliable conditions under which firms organize, compete, cooperate and exchange. The enforcement of the laws affects what conceptions of control can produce stable markets. There are political contests over the content of laws, their applicability to given firms and markets, and the extent and direction of state intervention into economy. Such laws are never neutral. They favor certain groups of firms."

"Conceptions of control refer to understandings that structure perceptions of how a market works and that allow actors to interpret their world and act to control situations. A conception of control is simultaneously a worldview that allows actors to interpret the actions of others and a reflection of how the market is structured. Conceptions of control reflect market-specific agreements between actors in firms on principles of internal organization (i.e., forms of hierarchy), tactics for competition or cooperation, and the hierarchy or status ordering of firms in a given market. The state must ratify, help to create, or at the very least, not oppose a conception of control."

"The key insight of the approach is to consider that social action takes place in arenas, what may be called fields, domains, sectors, or organized social spaces... Fields contain collective actors who try to produce a system of domination in that space. To do so requires the production of a local culture that defines local social relations between actors."

"State building can be viewed as the historical process by which groups outside of the state are able to get domains organized by the state to make rules for some set of societal fields. These rules reflect the interests of the most powerful groups in various fields. Politically oriented social movements are, by definition, outside of some established field of a given state. They are oriented toward either creating a new domain where they will have power, or taking over and transforming an existing domain or even the entire state. At any given moment, there are political projects in the fields that make up states (i.e., “normal politics”) and social movements oriented toward altering incumbents’ ability to set rules."

"The main problem actors face is uncertainty caused by difficulties in finding suppliers and customers and in controlling their own firm."

"Initial formation of policy domains and the rules they create affecting property rights, governance structures, and rules of exchange shape the development of new markets because they produce cultural templates that determine how to organize in a given society."

"Organizational and not financial or ownership embeddedness is likely to be a more important cause of actions of firms than anything else in the case of United States. This means efforts should concentrate on specifying models of relations between firms that focus on intra- and interorganizational processes, such as the construction of strategic action and the cultural frames by which such a construction makes sense."

"The key argument is that managers and owners in firms search for stable patterns of interaction with their largest competitors. Once stable patterns prove to be both legal and profitable, firms set up organizational fields that tend to produce and reproduce those patterns."

"Organizational theory is one of the most vibrant areas in sociological research. Scholars from many subfields, (medical sociology, political sociology, social movements, education) have felt compelled to study organizational theory because of the obviously important role that complex organizations play in their empirical research. But scholars who do not do organizational theory are often struck at how arcane the debates are within organizational theory. They also think most of organizational theory is about firms and thus, the theory does not seem to have much application to other kinds of social arenas."

"Organizational theories have three origins: Max Weber’s original work on bureaucracies which came to define the theory for sociologists, a line of theory based in business schools that had as its focus, the improvement of management control over the work process, and the industrial organization literature in economics. Unlike many fields in sociology, organizational theory has been a multidisciplinary affair since World War II, and it is difficult to understand its central debates without considering its linkages to business schools and economics departments."

"Neil Fligstein is one of the most productive empirical researchers in economic sociology. His new book [The Architecture of Markets, 2001] can be interpreted as an attempt to answer the questions just mentioned, among others. He argues that “the sociology of markets lacks a theory of social institutions” (p. 8) and “needs to be clarified theoretically” (p. 9). The book’s aim is to give an outline of new theoretical foundations of a sociology of markets. Fligstein points out that “there are real differences in theoretical assumptions” between institutional economics and his version of a sociology of markets (p. 10). The first major part of the book is devoted to an explication and elaboration of a specifically sociological approach to markets called the “political-cultural approach.” In the second part, Fligstein applies this approach to various empirical cases and data of twenty-first-century capitalist societies."

"Roughly speaking, Lundberg argued that Gunnar Myrdal's work has been enormously important, and noted that there was local pressure on the Nobel Prize Committee to recognize him, but wondered how it would be received abroad if this was done. (Remember that the Prize was then rather new, and Lundberg had to be careful about its reputation.) Giersch's reply was that the quality of the work surely merited the award, but maybe the politics of it would be easier if there was a joint recipient who was neither Swedish nor shared Myrdal's views – what about Hayek? That's it – is this where Hayek's prize came from, or was he already high on the list, or what?"

"I did, and still do, think that New Classical Economics has quite a bit in common with the Austrians (so did Robert Lucas, and I am surprised to find that I did not refer to this in the early 1980s, so I was either careless or did not know about it until a bit later)."

"Organisations are technical instruments; designed as means to definite goals... they are expendable. Institutions... may be partly engineered, but they have also a “natural” dimension. They are the products of interaction and adaptation; they become the receptacles of group idealism; they are less readily expendable."

"Leadership, pure and simple, is the assumption of responsibility for the pursuit of excellence in group life."

"Running an organisation... generates problems, which have no necessary (and often an opposed) relationship to the professed or "original" goals of the organization. The day-to-day behaviour of the group becomes centered around specific problems and proximate goals, which have primarily an internal relevance. Then, since these activities come to consume an increasing proportion of the time and thoughts of participants, they are-from the point of view of actual behaviour – substituted for the professed goal."

"There seems to be little doubt that the factor of sheer size is a very important element in concrete bureaucratic structures. However, because of the patterns exhibited in the behavior of agents in small organized groups and because of the implications for greater generality, the formulation used here does not make the factor of size crucial for the existence of bureaucratic behavior patterns."

"The action of the officials tends to have an increasingly internal relevance , which may result in the deflection of the organization from its original path, which, however, usually remains as the formally professed aim of the organization."

"[Even if established procedures exist for replacing leaders,] they are relatively harmless to the entrenched leaders (because functionless) so long as the ranks fear the consequences of using them"

"Trade unions, governments, business corporations, political parties, and the like are formal structures in the sense that they represent rationally ordered instruments for the achievement of stated goals."

"[Formal structures of formal organizations] never succeed in conquering the non-rational dimensions of organizational behavior."

"The formal administrative design can never adequately or fully reflect the concrete organization to which it refers, for the obvious reason that no abstract plan or pattern can—or may, if it is to be useful—exhaustively describe an empirical totality. At the same time, that which is not included in the abstract design (as reflected, for example, in a a staff and-line organization chart) is vitally relevant to the maintenance and development of the formal system itself."

"The most important thing about organizations is that, though they are tools, each nevertheless has a life of its own."

"Cooptation is the process of absorbing new elements into the leadership or policy- determining structure of an organization as a means of averting threats to its stability or existence."

"Whereas some consequences of our actions occur as planned, others are unanticipated; social actions are not context-free but are constrained, and their outcomes are shaped by the setting in which they occur. Especially significant are the constraints on action that arise from commitments enforced by institutionalization. Because organizations are social systems, goals and procedures tend to achieve an established, value impregnated status. We say that they become institutionalized."

"An organization is a group of living human beings. The formal or official design for living never completely accounts for what the participants do. It is always supplemented by what is called the “informal structure,” which arises as the individual brings into play his own personality, his special problems and interests. Formal relations co-ordinate roles or specialized activities, not persons."

"To institutionalize is to infuse with value beyond the technical requirements of the task at hand. The prizing of social machinery beyond its technical role is largely a reflection of the unique way in which it fulfills personal or group needs. Whenever individuals become attached to an organization or a way of doing things as persons rather than as technicians, the result is a prizing of the device for its own sake. From the standpoint of the committed person, the organization is changed from an expendable tool into a valued source of personal satisfaction."

"The institutional leader, then, is primarily an expert in the promotion and protection of values."

"The relations outlined on an organization chart provide a framework within which fuller and more spontaneous human behavior takes place. The formal system may draw upon that behavior for added strength; it will in its turn be subordinated to personal and group egotism."

"Institutionalization is a process. It is something that happens to an organization over time, reflecting the organization’s own distinctive history, the people who have been in it, the groups it embodies and the vested interests they have created, and the way it has adapted to its environment."

"The term “leadership” connotes critical experience rather than routine practice."

"It has been well said that the effective leader must know the meaning and master the techniques of the educator."

"The art of the creative leader is the art of institution building, the reworking of human and technological materials to fashion an organism that embodies new and enduring values."

"Selznick's early fascination was the paradox that organizations are created for rational action, but that they never quite succeed in conquering non-rational elements of organizational behavior because they are "inescapably embedded in an institutional matrix" (Selznick, 1948, p. 25)."

"Among organization theorists general, if not universal agreement obtains that it is proper to view the development of organization theory as divided into three periods. Conventionally, this "history" is regarded as beginning early in this century; and the three periods are customarily are designed by the terms classic, neo-classic and modern... The classical period has its beginning, in the conventional view, with Frederick W. Taylor and Henri Fayol... [and] reaches its high point in the thirties with the work of James Mooney and of the editors and authors of the Paper in the Science of Administration. The neo-classical wave is seen as beginning with the Hawthorne experiments in the late twenties. These experiments challenge the formality and rationality of classical theory with the "discovery"of human relations."

"The modern period in organization theory is characterized by vogues, heterogeneity, claims and counter-claims."

"It is procedure that governs the routine internal and external relationships - between one individual and another; between one organizational unit and another; between one process and another; between one skill or technique and another; between one function and another; between one place and another; between the organization and the public; and between all combinations and permutations of these. It is by means of procedure that the day-to-day work of government is done-mail sorted, routed and delivered; deeds recorded; accounts audited; cases prosecuted; protests heard; food inspected; budgets reviewed; tax returns verified; data collected; supplies purchased; property assessed; inquiries answered; orders issued; investigations made; and so forth endlessly."

"Procedure, properly applied, allows specialization to be carried to its optimum degree and effects the most efficient division of labor. Procedure not only divides labor; it also divides-and fixes-responsibility. Procedure thus is a means of maintaining order and of achieving regularity, continuity, predictability, control, and accountability. It is a means of maximizing control of the subjective drives of an organization's members, of assuring that their official actions contribute-and, if possible, that their private loyalties conform-to the organization's objectives. From a general political angle, procedure ensures equality of treatment-a value of great significance to the citizen."

"Procedure is not a unique feature of public administration. It is a concomitant of all organized activity, and many procedures are equally usable by private administration or public administration. Private as well as public "red tape" can be time-consuming and annoying to those affected, as anyone can testify who has tried to exchange a purchase without a sales slip or to cash a check without "proper identification."

"This is a study of the public administration movement from the viewpoint of political theory and the history of ideas. It seeks to review and analyze the theoretical element in administrative writings and to present the development of the public administration movement as a chapter in the history of American political thought."

"The Gospel of Efficiency. Every era, as Carl Becker has reminded us in his Heavenly City of the Eighteenth Century Philosophers, has a few words that epitomize its world-view and that are fixed points by which all else can be measured. In the Middle Ages they were such words as faith, grace, and God; in the eighteenth century they were such words as reason, nature, and rights ; during the past fifty years in America they have been such words as cause, reaction, scientific, expert, progress and efficient. Efficiency is a natural ideal for a relatively immature and extrovert culture, but presumably its high development and wide acceptance are due to the fact that ours has been, par excellence, a machine civilization. At any event, efficiency grew to be a national catchword in the Progressive era as mechanization became the rule in American life, and it frequently appears in the literature of the period entangled in mechanical metaphor."

"Historically, "public administration" has grown in large part out of the wider field of inquiry, "political science." The history of American political science during the past fifty years is a story much too lengthy to be told here, but some important general characteristics and tendencies it has communicated to or shared with public administration must be noted."

"[Messianic tendencies of management thought, especially scientific management had the tendency] to extend the objective, positivist approach to an ever-enlarging complex of phenomena."

"From Taylor and his associates, on the one hand, and Allen, Bruere, and Cleveland, on the other, there extends a firm resolve to enlarge the domain of measurement, an unbroken missionary endeavor to extend the suzerainty of "the facts." The pioneers began with inquiries into the proper speed of cutting tools and the optimum height for garbage trucks; their followers seek to place large segments of social life or even the whole of it upon a scientific basis."

"We hold that efficiency cannot itself be a "value." Rather, it operates in the interstices of a value system; it prescribes relationships (ratios or proportions) among parts of the value system; it receives its "moral content" by syntax, by absorption. Things are not simply "efficient" or "inefficient." They are efficient or inefficient for given purposes, and efficiency for one purpose may mean inefficiency for another."

"Students of administration, writes J. M. Gaus, have become "more uncertain in recent years as to the ends, aims and methods which they should advocate/' It is difficult to view in their entirety and in perspective the writings on public administration that now pour from the presses. But this is hardly necessary to confirm the truth of Gaus' statement."

"Perhaps most important of the theoretical movements now influencing American administrative study is scientific management. At the level of technique or procedure, borrowing from and liaison with scientific management will undoubtedly continue. Although some doctrines, such as "pure theory of organization," have already affected public administration, how influential other theoretical aspects of scientific management will be remains to be seen. In its "democratic" or "anarchistic" doctrines, conceivably, there is enough force to reconstruct present patterns of administrative thought, at least if conditions become favorable."

"By the mid-1950s, Dwight Waldo was recognized as a leading scholars in his field—and no longer as a radical outsider. As he quipped, it was a very short distance from being the young radical to fame as an old conservative. In reality, he was never a conservative. Until the end of his life, many viewed him as "the youngest, creative mind" in our field. He always asked the toughest and best questions."

"The majority of students studying for the master's degree in business are enrolled in makeshift programs which are generally unsatisfactory... Business administration gets a much larger portion of poor students and a smaller percentage of the best students than do the traditional professional fields."

"A study of business education in the United States was recently conducted by Professors Robert A. Gordon of the University of California (Berkeley) and John E. Howell of Stanford University. Their book, Higher Education for Business, has been published by Columbia University Press. Among their major recommendations are:"

"This pioneer work, written for both the professional economist and the businessman, has become a classic in its field. It is a detailed examination of the structure of the large business corporation in relation to its actual economic functioning. Because Gordon views the corporation not as an external institution but as organized human activity, his emphasis is on the personal and volitional elements in leadership, or how businessmen actually shape their practices. His analysis is based on a formidable mass of case material and statistical data"

"In the infinitely complex economic system on which we rely for our daily bread, no productive function is more important than that of our business leaders. These men are charged with the responsibility of giving direction and unity to the efforts of the many who participate in economic activity. It is their job to make the plans and decisions which will transform economic effort into the particular goods and services wanted by a myriad of consumers. Conversely, it is their job also to translate consumers' needs into employment opportunities for labor and other economic resources"

"Speak... of the separation of ownership and active leadership. Ordinarily the problem is stated in terms of the divorce between ownership and "control". This last word is badly overused, and it needs to be precisely defined... Our procedure... will be to study the ownership of officers and directors and then to ascertain the extent to which non-management stockholdings are sufficiently concentrated to permit through ownership the wielding of considerable power and influence (control?) over management by an individual, group or another corporation."

"Production management courses are often the repository for some of the most inappropriate and intellectually stultifying materials to be found in the business curriculum... many faculty members have little respect for such courses... and students complained more strongly to us about the pointlessness of the production requirement than of any other."

"Corporation executives, particularly the more prominent ones, and wealthy individuals generally decry the fact that the "New Deal" has fostered a feeling of class-consciousness among workers and low-income groups. Class-consciousness, however, is not new in this country, and it is most pronounced among those groups who decry it while not recognizing the phenomenon themselves. Common social backgrounds, common business interests, and common fears, prejudices, and loyalties create among those who possess wealth and economic power a strong and clear-cut feeling of membership in an economic and social class."

"Except for specialists such as market analysts and the like, economists as a professional group have had surprisingly little influence on businessman."

"The more active working directors become, the more closely involved they resemble the executives now responsible for providing business leadership. A full-time working director is merely another official who is also a director. Wide adoption of the proposal for professional directors, particularly if management is able to select the directors itself, may merely make general the situation now found in some companies in which only the executive group is represented on the board."

"Merely professionalizing the board of directors is not enough to achieve competent business leadership and at the same time the necessary independent check on executives."

"The real revolution (in property rights) has already largely taken place; the great majority of stockholders have been deprived of control of their property through the diffusion of ownership and the growth in the power of management."

"Business-cycle theorists concerned themselves with why the economy naturally generated fluctuations in employment and output, [while the rest of the profession] continued to operate on the assumption that full employment was the natural, equilibrium position for the economy."

"Robert Aaron Gordon [was] an economist and an international authority on business cycles and manpower policy... Dr. Gordon, a professor emeritus at the University of California at Berkeley, had been consultant to the President's Council of Economic Advisers under Presidents Eisenhower, Kennedy and Johnson. In 1975, he served as the president of the American Economic Association. Dr. Gordon, who was a strong critic of the current computer techniques used on economics, helped to design today's unemployment statistics when he was the bead of a Presidential commission that bore his Warne in the early 1960's."

"Already before World War II he had turned his attention to what would become a life-long preoccupation; business cycle theory and policy, with special emphasis on man-power problems and unemployment. His books on The Dynamics of Economic Activity (1947) and Business Fluctuations (1952) were for many years standard reading at American universities, and it was an obvious choice when in the early sixties the American Economic Association asked him to co-edit (with Lawrence Klein) its second volume on Readings in Business Cycles (1965), his most outstanding contributions in this field. His last book in this field was Economic Growth and Instability (1974). His primary interest, however, was in the more narrow field of unemployment, which he saw as his country's most serious."

"Although the Gordon and Howell report noted the diversity of approaches to the study of management, it was Harold Koontz who delineated the differences and applied the catchy label ‘‘management theory jungle.’’"

"Administration is sometimes referred to by specialized words such as management or organization, by particular terms such as executive work, or by general concepts such as public administration. Regardless of the name or nature of this supposedly new science, it is an art and technique which reaches far back into the experience of civilized man. For this reason, we include in this book ideas about administration presented by many authorities ranging from Aristotle and Socrates to Wilson and Stalin. Also included are the contributions of some three hundred other writers less renowned but no less convincing as to the importance of administration and its related subjects of management and organization."

"Administration, like other fields of knowledge, may be defined in various ways, but there is wide agreement on the following aspects of the subject:"

"One motive for Henri Fayol's vigorous defense of administration as a subject for serious scientific study was the fact that he saw France, in the period between the and World War I, disintegrating for lack of administrative ability and managerial efficiency. Hoping to make sounder administrative practices available to French civil and military agencies, he fostered the "Center of Studies in Administration" in Paris, as a kind of French Public Administration Clearing House. Fayol was one of the principal consultants to the French government during the crisis period of World War I and a leading participant in the International Congress of Administrative Sciences. Despite his conservative views about French politics, he was in complete agreement on questions of governmental organization with the rising French socialist of those days, Leon Blum, who, as Prime Minister, was later to try out some of the administrative ideas they both held in common. This is... but one of several such instances of agreement on administrative matters among political opposites, an instance which helps to establish the view Fayol insisted upon, namely, that administration is a subject of universal importance."

"Brooks Adams advocated that the chief function of administration should be to facilitate social change, or paradoxical as it may seem, to assure social stability by facilitating social change. Great-grandson of President John Adams, grandson of President Quincy Adams, brother of the "educated" Henry Adams, Brooks Adams produced, during the early 1900'S, a series of unorthodox historical essays. Their titles were more radical than their contents: The Law of Civilization and Decay, "The Collapse of Capitalistic Government," and The Theory of Social Revolutions. The last of these is quoted below; the first was regarded by Theodore Roosevelt as a "melancholy" but "powerful" book with "a very ugly element of truth.""

"Charles E. Merriam... attributed a decisive position to the managers of a democratic society. As Chairman of the Department of Political Science at the University of Chicago between the two World Wars, Professor Merriam inspired a generation of students and practitioners of public administration. As a local political leader in Chicago and as a national adviser to liberal American Presidents from Theodore Roosevelt to Franklin Roosevelt, Merriam recognized the practical significance of public management. In his overall treatise on Systematic Politics, Merriam devoted the final but perhaps the most significant section of his chapter on "The Organs of Government" to what he calls "the managerial organ.""

"Admitting that business and government are both bureaucratic giants, most authorities take the view that an intrinsic difference separates them. This position was expressed effectively by: (a) Professor Wallace Donham, Dean of the Graduate School of Business Administration at Harvard University; (b) Sir Josiah Stamp, an English businessman and public servant; and (c) Professor Nathan Isaacs, also of Harvard University."

"THE MOST ELEMENTARY ASPECT of administration is organization the structure of social institutions and their constituent parts, the composition of economic enterprises and their various branches, the organization of governmental agencies and their numerous departments. As it is mainly a matter of structure, organization bears the same rudimentary relationship to administration as does the science of anatomy or skeletology to the field of medicine. An administrative organization can be sketched and charted just as the human body can be physically depicted. Apart from its graphic convenience and its "teachable" quality, however, what intrinsic relationship does organization bear to administration?"

"MANAGEMENT involves the concrete practices and the observable techniques of administration. Frequently the term management is used synonymously with administration, and it is invariably assumed that a good manager is a good organizer. All of these usages are justified in the general terminology of administration, but in its more specialized sense management refers to the following specific techniques:"

"Many scholars who studied at the in the 1930s knew him well, due to his role in the intellectual ferment within political science and the other social sciences at Chicago during these years. At the age of 23 he was already a Ph.D. and a research collaborator with . By the age of 27, he had published three books with the University of Chicago Press: Judicial Systems of Metropolitan Chicago (1932); Movement of the Metropolitan Region of Chicago (1933), (co-authored with Charles E. Merriam and Spencer Parratt); and Home Rule for Metropolitan Chicago (1935). Among the best of his publications was a report of the in 1939, which helped to launch modern research on local government as a component in tri-level federal system that is the foundation for intergovernmental relations in the United States. During these years, he was an active participant in the New Deal, and the ideals of the New Deal remained a cornerstone of his approach to government and politics."

"I began studying philosophy and economics about the same time. The similarity of the two disciplines struck me at once. I found no difficulty in grasping the differences between the great philosophical systems as they were presented by our textbooks and our teachers. Economic theory was easier still. Indeed, I thought the successive systems of economics were rather crude affairs compared with the subtleties of the metaphysicians. Having run the gamut from Plato to T. H. Green (as undergraduates do) I felt the gamut from Quesnay to Marshall was a minor theme. The technical part of the theory was easy. Give me premises and I could spin speculations by the yard. Also I knew that my 'deductions' were futile..."

"In physical science and in industrial technique... we have emancipated ourselves... from the savage dependence upon catastrophes for progress... In science and in industry we are radicals—radicals relying on a tested method. But in matters of social organization we retain a large part of the conservatism characteristic of the savage mind..."

"This book offers an analytic description of the complicated processes by which seasons of business prosperity, crisis, depression, and revival come about in the modern world. The materials used consist chiefly of market reports and statistics concerning the business cycles which have run their course since 1890 in the United States, England, Germany and France."

"One seeking to understand the recurrent ebb and flow of economic activity characteristic of the present day finds these numerous explanations both suggestive and perplexing. All are plausible, but which is valid? None necessarily excludes all the others, but which is the most important? Each may account for certain phenomena ; does any one account for all the phenomena ? Or can these rival explanations be combined in such a fashion as to make a consistent theory which is wholly adequate?"

"Even the blandest (or bluffest) “scholarly work” fears getting into trouble: less with the adversaries whose particular attacks it keeps busy anticipating than through what, but for the spectacle of this very activity, might be perceived as an overall lack of authorization. It is as though, unless the work at once assumed its most densely professional form, it would somehow get unplugged from whatever power station (the academy, the specialization) enables it to speak. Nothing expresses—or allays—this separation anxiety better than the protocol requiring an introduction to “situate” the work within its institutional and discursive matrix. The same nervous ritual that attests a positive dread of being asocial — of failing to furnish the proper authorities with one’s papers, and vice versa — places these possibilities at an infinite remove from a writing whose thorough assimilation, courted from the start, makes it too readable to need to be read much further."

"It is well known that in three-dimensional elliptic or spherical geometry the so-called Clifford's parallelism or parataxy has many interesting properties. A group-theoretical reason for the most important of these properties is the fact that the universal covering group of the proper orthogonal group in four variables is the direct product of the universal covering groups of two proper orthogonal groups in three variables. This last-mentioned property has no analogue for orthogonal groups in n (>4) variables. On the other hand, a knowledge of three-dimensional elliptic or spherical geometry is useful for the study of orientable Riemannian manifols of four dimensions, because their tangent spaces possess a geometry of this kind."

"In 1917 Levi-Civita discovered his celebrated parallelism which is an infinitesimal transportation of tangent vectors preserving the scalar product and is the first example of a connection. The salient fact about the Levi-Civita parallelism is the result that it is the parallelism, and not the Riemannian metric, which accounts for most of the properties concerning curvature."

"Integral geometry, started by the English geometer M. W. Crofton, has received recently important developments through the works of W. Blaschke, L. A. Santaló, and others. Generally speaking, its principal aim is to study the relations between the measures which can be attached to a given variety."

"Not all the geometrical structures are "equal". It would seem that the riemannian and complex structures, with their contacts with other fields of mathematics and with their richness in results, should occupy a central position in differential geometry. A unifying idea is the notion of a G-structure, which is the modern version of an equivalence problem first emphasized and exploited in its various special cases by Elie Cartan."

"The main object of study in differential geometry is, at least for the moment, the differential manifolds, structures on the manifolds (Riemannian, complex, or other), and their admissible mappings. On a manifold the coordinates are valid only locally and do not have a geometric meaning themselves."

"The treatises of Darboux (1842–1917) and Bianchi (1856–1928) on surface theory are among the great works in the mathematical literature. They are: G. Darboux, Théorie générale des surfaces, Tome 1 (1887), 2 (1888), 3 (1894), 4 (1896), and later editions and reprints. L. Bianchi. Lezioni di Geometria Differenziale, Pisa 1894; German translation by Lukat, Lehrbuch der Differentialgeometrie, 1899. The subject is basically local surface theory."

"I have no doubt that future historians of differential geometry will rank Chern as the worthly successor of Elie Cartan in that field."

"Recently, having refreshed my understanding of the mathematics of relativity theory, I called one of my old Berkeley professors to ask him some questions about the geometry of general relativity. S. S. Chern is arguably the greatest living geometer. We spoke on the phone for a long time, and he patiently answered all my questions. When I told him I was contemplating writing a book about relativity, cosmology, and geometry and how they interconnect to explain the universe, he said, "It's a wonderful idea for a book, but writing it will surely take too many years of your life ... I wouldn't do it." Then he hung up."

"S. S. Chern revolutionized differential geometry with the use of moving frames, the invention of characteristic classes, the modern concept of a connection and so much more, but he’ll probably always be most remembered for the yellowing University of Chicago mimeographed lecture notes from the 1950s. An entire generation of geometers learned the elements of differentiable manifolds from those notes."

"If the proof is correct then no other recognition is needed."

"By the end of 2006 it was generally believed that Perelman’s proof was correct. That year, the journal Science named Perelman’s proof the “Breakthrough of the Year.” Like Smale and Freedman before him, the forty-year old Perelman was tapped to be a Fields Medals recipient for his contributions to the Poincaré conjecture (in fact, Thurston also received a Fields Medal for his work that indirectly led to the final proof). The countdown for the $1 million prize had begun (some wonder if Perelman and Hamilton will be offered the prize jointly)."

"Revolutions in mathematics are quiet affairs. No clashing armies and no guns. Brief news stories far from the front page. Unprepossessing. Just like the raw damp Monday afternoon of April 7, 2003, in Cambridge, Massachusetts. Young and old crowded the lecture theater at the Massachusetts Institute of Technology (MIT). They sat on the floor and in the aisles, and stood at the back. The speaker, Russian mathematician Grigory Perelman, wore a rumpled dark suit and sneakers, and paced while he was introduced."

"Transforming hereditary privilege into ‘merit,’ the existing system of educational selection, with the Big Three [Harvard, Princeton, Yale] as its capstone, provides the appearance if not the substance of equality of opportunity. In so doing, it legitimates the established order as one that rewards ability over the prerogatives of birth. The problem with a ‘meritocracy,’ then, is not only that its ideals are routinely violated (though that is true), but also that it veils the power relations beneath it. For the definition of ‘merit,’ including the one that now prevails in America’s leading universities, always bears the imprint of the distribution of power in the larger society. Those who are able to define ‘merit’ will almost invariably possess more of it, and those with greater resources—cultural, economic and social—will generally be able to ensure that the educational system will deem their children more meritorious."

"You are all computer scientists. You know what FINITE AUTOMATA can do. You know what TURING MACHINES can do. For example, Finite Automata can add but not multiply. Turing Machines can compute any computable function. Turing machines are incredibly more powerful than Finite Automata. Yet the only difference between a FA and a TM is that the TM, unlike the FA, has paper and pencil. Think about it. It tells you something about the power of writing. Without writing, you are reduced to a finite automaton. With writing you have the extraordinary power of a Turing machine."

"However, Seidenberg was told by the Indologists that these Sutras, or any Vedic text for that matter, were definitely written later than 1700 BC. But mathematical data cannot be manipulated just like that, and Seidenberg remained convinced of his case: “Whatever the difficulty there may be [concerning chronology], it is small in comparison with the difficulty of deriving the Vedic ritual application of the theorem from Babylonia. (The reverse derivation is easy)… the application involves geometric algebra, and there is no evidence of geometric algebra from Babylonia. And the geometry of Babylonia is already secondary whereas in India it is primary.” [To satisfy the indologists, he said that the Shulba Sutra had conserved an older tradition, and that it is from this one that the Babylonians had learned their mathematics:] “Hence we do not hesitate to place the Vedic (…) rituals, or more exactly, rituals exactly like them, far back of 1700 BC. (…) elements of geometry found in Egypt and Babylonia stem from a ritual system of the kind described in the Sulvasutras.”"

"By examining the evidence in the Shatapatha Brahmana, we now know that Indian geometry predates Greek geometry by centuries. For example, the earth was represented by a circular altar and the heavens were represented by a square altar and the ritual consisted of converting the circle into a square of an identical area. There we see the beginnings of geometry! Two aspects of the 'Pythagoras' theorem are described in the Vedic literature. One aspect is purely algebraic that presents numbers a, b, c for which the sum of the squares of the first two equals the square of the third. The second is the geometric, according to which the sum of the areas of two square areas of different size is equal to another square. The Babylonians knew the algebraic aspect of this theorem as early as 1700 BCE, but they did not seem to know the geometric aspect. The Shatapatha Brahmana, which precedes the age of Pythagoras, knows both aspects. Therefore, the Indians could not have learnt it from the Old-Babylonians or the Greeks, who claim to have rediscovered the result only with Pythagoras. India is thus the cradle of the knowledge of geometry and mathematics."

"Its mathematics was very much like what we see in the Sulvasutras [szulbasu utras]. In the first place, it was associated with ritual. Second, there was no dichotomy between number and magnitude … In geometry it knew the Theorem of Pythagoras and how to convert a rectangle into a square. It knew the isosceles trapezoid and how to compute its area … [and] some number theory centered on the existence of Pythagorean triplets … [and how] to compute a square root. …The arithmetical tendencies here encountered [ie in the SZulbasuutras] were expanded and in connection with observations on the rectangle led to Babylonian mathematics. A contrary tendency, namely, a concern for exactness of thought … together with a recognition that arithmetic methods are not exact, led to Pythagorean mathematics."

"‘Greece and India have a common heritage that cannot have derived from Old-Babylonia, i.e., the Old-Babylonia of about 1700 B.C.’ (Seidenberg 1978)"

"‘A comparison of Pythagorean and Vedic mathematics together with some chronological consideration showed that the current view [of Greek influence on Vedic thought] is not tenable. A common source for the Pythagorean and Vedic mathematics is to be sought either in the Vedic mathematics [i.e. the Sulbasutras] or in an older mathematics very much like it.’ (Seidenberg 1978)"

"I think its mathematics [of the common source] was very much like what we see in the Sulbasutras. (Seidenberg 1978)"

"I cannot help thinking that it shows battle weariness rather than a considered opinion."

"Yet long before 1937 people had suggested a non-Greek origin to Greek mathematics; and long before 1943 people had pointed out that sacred books of the East contain the ‘Pythagorean numbers’ [and indeed the ‘theorem’]. Such numbers are mentioned in the Sulvasutras; ancient Indian works on altar constructions. […] Neugebauer does not mention the Sulvasutras in his book Vorlesungen über Geschichte der Antiken Mathematischen Wissenschaften, nor does B. L. van der Waerden them in his book Science Awakening. Why this omission?"

"[…] nor did he [Thibaut] formulate the obvious conclusion, namely, that the Greeks were not the inventors of plane geometry, rather it was the Indians. At least this was the message that the Greek scholars saw in Thibaut’s paper. And they didn’t like it."

"If the Indians invented plane geometry, what was to become of Greek ‘genius’ or of the Greek ‘miracle’?"

"‘a number of points in Greek geometry are illuminated by the hypothesis that it started from a tradition of peg-and-cord constructions of the kind we find with the Vedic ritualists’ [45]."

"As N.S. Rajaram has rightly observed, Seidenberg traces Babylonian mathematics and astronomy to Indian models. He suggests the Kassite dynasty (18th-16th century) as the channel of transmission, as the Kassite language has an Indo-Aryan substrate. This is eminently reasonable. Thus, Babylonian astronomy divided the ecliptic in 18, yet by the first millennium it had adopted a division in 12, the same as existed in Vedic culture, where a nightly division into 28 lunar houses was complemented by a daily division of the ecliptic in 12 half-seasons (Madhu, Madhava etc.), and where the rishi Dirghatamas introduced the first-ever division of the circle into 12 and 360. Till today, the division into 360 is explained in textbooks as a Babylonian invention, but the earliest mention is Indian."

"Seidenberg (1983), a historian of science, described the reaction to Thibaut's claim: "Thibaut himself never belabored or elaborated these views, nor did he formulate the obvious conclusion, namely, that it was not the Greeks who invented plane geometry, it was the Indians. At least this was the message that the Greek scholars saw in Thibaut's paper. And they didn't like it" (103). Eventually, Thibaut was pressured into proposing a date for the sutras that would disarm the Greek scholars, but he would not forgo the possibility that the two different peoples could at least have developed the same knowledge independently. The date he offered was the fourth or third century B.C.E. Seidenberg (1978) comments: "A terrible statement! I cannot help thinking that it shows battle- weariness rather than a considered opinion. . . . Anyway, the damage had been done and the Sulvasutras have never taken the position in the history of mathematics that they deserve" (306)"

"Seidenberg (1983), "regard[s] it as certain that knowledge of Pythagoras' Theorem was known to the Satapatha Brahmana, which mentions calculations connected with the purusa bird altar, and to the Taittiriya Samhita, which showed similar geometrical awareness" (106). Since these texts are generally dated to around 1000-800 B.C.E., "Greek geometry did not somehow make its way into Vedic geometry, as Greek geometry is only supposed to have started about 600 B.C." (108). Scholars no longer consider Vedic geometry to have been borrowed from the Greeks, so Seidenberg's more controversial claim in the modern context is his rejection of the possibility that the algebra either of the Indians or the Greeks was derived from Babylonia, since the former were aware of aspects of the theorem to which the Babylonians make no reference. He also rejects the possibility that these aspects could have been discovered by the Indians after receiving the basic theorem from Babylonia and then transforming it, and concludes that either "Old Babylonia got the theorem of Pythagoras from India or that Old Babylonia and India got it from a third source" (Seidenberg 1983, 121)."

"Seidenberg's next steps involve a series of assumptions that need to be laid out. He first states that since the Babylonian sources are dated to 1700 B.C.E., the mathematical knowledge in the Sulvasutras must predate that. His next statement is significant: "Now the Sanskrit scholars do not give a date for the geometric rituals in question as early as 1700 B.C. Therefore I postulate a pre-Babylonian (i.e., pre-1700 B.C.) source for the kind of geometric rituals we see preserved in the Sulvasutras, or at least for the mathematics involved in these rituals" (1983, 121). Seidenberg assigns a date of 2200 B.C.E. for the common source, but upon being told by his Indological colleagues that the Aryans were not even in India in 1700 B.C.E. (1978, 324), let alone 2200 B.C.E., he is forced to postulate that the Aryans and Greeks inherited their mathematics from the joint Indo- European period, and the Indo-Aryans brought the knowledge into the subcontinent with them."

"It was a commonplace in medieval accounts of kings that in fact the Muslims are incarnations of the demons, while the Hindu king who wages war against them is an incarnation of one of the Hindu Gods, whose function it is to descend to earth in human form and extirpate the demons, thus winning one more round in the on-going battle between the Gods and the demons (§). The comparison, then, that the Muslims do no more against the divine images than the demons have always done against the Gods themselves, suggests this deeper identification."

"The Ekalingamahdatmya is clearly sufficiently preoccupied with the Muslim invasions of North India to raise directly the issue of how and why the Muslims could have overrun the land. Indeed as we have just seen it asks forthright how the images of the Hindu Gods, which it regards as the Gods themselves, could have been broken and battered by the unbelievers. The central stories of the text, the stories designed to explain the origins of the holy site and its images, I believe should be understood in this broader context of the text. Doing so reveals the consummate artistry that is at work in the reshaping of the underlying puranic stories to fit its special circumstances: the curse of Parvati, making the hard-hearted Gods into stones, is aptly suited to a period in history when building of more precious materials was a clear invitation to disaster. The Ekalingamabatmya may use the understatement of story telling, but it is nonetheless a valuable testimony to fears and attitudes in this perilous period of Indian religious history."

"I want to denaturalize the present."

"Marriage has played a critical role in the operation of the criminal justice system, including serving as a defense to crime and as a form of punishment"

"[ Gay rights, contraceptives, certain fertility treatments and even interracial marriage ] are imperiled because they’re all rooted in that right to privacy. All of this has been implied because they’re understood to be core, basic human rights. You don’t need the state to recognize them because they are vested in you by virtue of being a human."

"Just your weekly reminder that this won't end with abortion.... protections for same-sex marriage, contraception, and individual autonomy that are not explicit in the Constitution are up for grabs, too."

"One of the things that we need to take from this moment is that this isn’t just about abortion and it’s not going to end with abortion. But if we are going to register any kind of objections, we need a functioning, healthy democracy. And that’s the first thing that they have disrupted."

"Freud’s cultural influence [on the West] is based, at least implicitly, on the premise that his theory is scientifically valid. But from a scientific point of view, classical Freudian psychoanalysis is dead as both a theory of the mind and a mode of therapy (Crews, 1998; Macmillan, 1996). No empirical evidence supports any specific proposition of psychoanalytic theory, such as the idea that development proceeds through oral, anal, phallic, and genital stages, or that little boys lust after their mothers and hate and fear their fathers. […] It is one thing to say that unconscious motives play a role in behavior. It is something quite different to say that our every thought and deed is driven by repressed sexual and aggressive urges; that children harbor erotic feelings toward the parent of the opposite sex; and that young boys are hostile toward their fathers, who they regard as rivals for their mothers’ affections. This is what Freud believed, and so far as we can tell Freud was wrong in every respect. For example, the unconscious mind revealed in laboratory studies of automaticity and implicit memory bears no resemblance to the unconscious mind of psychoanalytic theory"

"Freud also changed the vocabulary with which we understand ourselves and others. […] While Freud had an enormous impact on 20th century culture, he has been a dead weight on 20th century psychology . . . At best, Freud is a figure of only historical interest for psychologists. He is better studied as a writer, in departments of [Western] language and literature, than as a scientist, in departments of psychology. Psychologists can get along without him […] Of course, Freud lived at a particular period of time, and it might be argued that his theories were valid when applied to European culture at the turn of the last century, even if they are no longer apropos today. However, recent historical analyses show that Freud’s construal of his case material was systematically distorted and biased by his theories of unconscious conflict and infantile sexuality, and that he misinterpreted and misrepresented the scientific evidence available to him. Freud’s theories were not just a product of his time: they were misleading and incorrect even when he published them."

"Unfortunately, for a short period it became fashionable to read this epic in cultural terms – Aryan vs. Dravidian. This, in my view, is a misreading of the fundamental premise of the epic: the opposition between two views of life, one epitomized by Rama, the other by Ravana. What makes Kamban so great is that he presents both views in extremely convincing and beautiful terms – Ravana is the greatest of all kings and symbolizes this world, Rama symbolizes another dimension. And don't forget, Ravana is a Brahmin."

"We clap when our infants don't spill their food. We can afford to let go of clapping when exotic folks don't, when in our times, celebrating diversity is a shibboleth of moral legitimacy among thinking First World people, and considerably, if not comprehensibly, beyond."

"If your opinions never evolve, you’re either not paying attention or not genuinely interested."

"[T]here comes a point when a usage is so common that we must consider it not slovenliness but change."

"The theory of s in approximately one century old, although its origin may be traced back much further. As originally formulated by and subsequently used throughout his work, the theory was intended as a tool to be used in the study of geometric problems. After two periods of theoretical development, one in the 1930s and the other in the 1960s, there has recently been a renewed interest in exterior differential systems as providing a systematic framework for the study of geometric problems. It is my opinion that this development is just beginning, and that exterior differential systems should become a standard tool for geometers, especially for questions where the differential equations expressing the problem are overdetermined systems, and for global questions. When used properly, the theory has a marvelous ability to reveal the underlying geometry in a complicated problem."

"One of the points I have tried to make is that mathematics is extremely useful to our society. If this is true, one would think that we as a society would vigorouly support the research that leads to new uses and that students would be at an all time high. Today that is not the case. The mathematics community has yet to effectvely demonstrate to the public and their elected representatives that our subject is dfferent from the sciences. We do not design widgets or cure diseases, yet our impact on engineering and medicine is enabling and significant. But the community has dwelled so long in splendid isolation that the public poorly understands what we do."

"for a smooth algebraic curve includes both the Hodge structure (period matrix) on cohomology and the use of that Hodge structure to study the geometry of the curve, via the . extended the theory of the period matrix to smooth algebraic varieties of any dimension, defining in general a Hodge structure on the cohomology of the variety. He gave a few applications to the geometry of the variety, but these did not attain the richness of the Jacobian variety. In recent years, Hodge theory has been successfully extended to arbitrary varieties, and to families of varieties."

"[T]o fight a complex, mechanized war, a disciplined army responsible to a central command is far more effective than a range of militias reporting to a crazy quilt of political parties and trade unions."

"I realized something else about the terror in the Congo and the controversy that came to surround it. It was the first major international atrocity scandal in the age of the telegraph and the camera. In its mixture of bloodshed on an industrial scale, royalty, sex, the power of celebrity, and rival lobbying media campaigns in half a dozen countries, it seemed strikingly close to our own time. (Introduction, page 4)"

"Furthermore, unlike many other great predators of history, from Genghis Khan to the Spanish conquistadors, King Leopold II never saw a drop of blood spilled in anger. He never set foot in the Congo. There is something very modern about that, too, as there is about the bomber pilot in the stratosphere, above the clouds, who never hears screams or sees shattered homes or torn flesh.(Introduction, page 4)"

"From the colonial era, the major legacy Europe left to Africa was not democracy as it is practiced today in countries like England, France, and Belgium; it was authoritarian rule and plunder."

"It is always tempting to believe that a bad system is the fault of one bad man."

"In the American South, there are hundreds of Civil War battle monuments and preserved plantation manor houses for every exhibit that in any way marks the existence of slavery. And yet the world we live in—its divisions and conflicts, its widening gap between rich and poor, its seemingly inexplicable outbursts of violence—is shaped far less by what we celebrate and mythologize than by the painful events we try to forget. Leopold's Congo is but one of those silences of history."

"The movement's other great achievement is this. Among its supporters, it kept alive a tradition, a way of seeing the world, a human capacity for outrage at pain inflicted on another human being, no matter whether that pain is inflicted on someone of another color, in another country, at another end of the earth."

"In the Soviet Union, for example, shooting or jailing political opponents at first helped the Communist Party and then Josef Stalin gain absolute power. But after there were no visible opponents left, seven million more people were executed, and many millions more died in the far-flung camps of the gulag."

"It is impossible to watch Vladimir Putin's arrogant invasion of Ukraine without being appalled by its savagery. Dead men and women strewn on the streets of Bucha, hands bound behind their backs. Russian soldiers raping women, sometimes in front of husbands or children. Russians seizing loot of every size, from cellphones to giant John Deere wheat-harvesting combines. And, again and again, testimony about torture: beatings, electric shocks, near suffocation with plastic bags."

"Before the U.S.S.R.'s collapse, in 1991, its rulers portrayed that war starkly: The Whites were evil reactionaries who tried to delay the glorious triumph of Soviet rule. But Putin, whose passion is for empire, not communism, has a different view. He would love to restore the power of both czarist Russia and the Soviet Union, which extended over territory far larger than his own shrunken Russia of today."

"Long before the civil war tore Russia apart, the challenges of holding such a huge country together, against threats without and centrifugal forces within, had been handled with widespread oppression as well as tight control from the top."

"A less democratic regime than czarist Russia would be hard to imagine. Starting in the 17th century, serfdom enslaved a high proportion of the country’s citizens—a system maintained by whips, chains, the threat of separating families and exiling rebels to Siberia, and the massacre of tens of thousands of serfs who staged hundreds of revolts over the years."

"As in all despotisms, power rested upon violence. In the eyes of the regime, Russian citizens were either loyal subjects who knelt to the ground when the czar passed or deadly enemies most likely bent on assassination. The idea of a space in between barely existed. Over the centuries, five czars were indeed stabbed, strangled, shot, or otherwise assassinated, as were several grand dukes and other high officials."

"Vladimir Nabokov's father, a democratically minded politician who had been arrested by a Communist Red Guard, managed to escape and flee the country, but not before the family’s cook made him caviar sandwiches for the journey."

"In a nation so deeply xenophobic to begin with, the ultimately victorious Communists never forgot the foreign troops who had tried to strangle their baby in its cradle."

"One more aspect of the Russian Civil War reverberates directly with the conflict we are now watching play out. The war was not just about who would rule Russia, but about whom Russia would rule."

"Outlying areas of the old Russian empire took advantage of the Red-White struggle to battle for independence. Poland, Finland, and the Baltic states did so successfully, Ukraine unsuccessfully. The fighting in the latter, among Reds, Whites, and several rival Ukrainian forces, convulsed cities in the headlines today: Kyiv, Odesa, Kharkiv, Kherson, Mariupol."

"Although mortal, existential enemies, both Reds and Whites were united on one point: They wanted the boundaries of the Russia they hoped to control to be as wide as possible. Both sides had little but hatred for these non-Russian independence movements, especially the one in Ukraine, a land so rich in grain, iron, and coal."

"If one can pursue two courses simultaneously, why not a dozen? An infinite number? It verges on a sort of science fiction. But I have always been fascinated by doubles, split personalities, and alternative possibilities."

"I am a poet largely because poetry verges closely on mythic power...The fool is the one who insists on his truth to the exclusion of others. And after all, truth, beauty, the very meaning of words-all these are relative values. This is the realm of poetry. However, you could also say that I am a poet as the result of laziness. I am too lazy to write more prose than I do. Prose is like making love to one woman instead of to fifty, which you can do with poetry...Writing should always be a pleasure, spontaneous-like making love."

"America is, after all, the only Jewish community outside of Israel that is surviving. British Jewry is stagnant, dying. Then there are the French, of course, but in the Diaspora only in America is there open Jewish dialogue, vitality. Its Jewish community is thriving and will, I feel, survive. Sometimes, perhaps, it moves in the wrong direction. But it is self-confident and alive. Many people retain their Jewish identity despite marrying non-Jews. I myself have seen it. [Smiling] Perhaps you don't agree, but the mixed marriages they have there are not all that bad. We Israelis tend to patronize American Jewry. Why not instead be happy about it? American Jews accept their Jewishness. I feel, in fact, that we in Israel could learn a little something from this the better to enjoy our being Jewish."

"It could be fairly said that I disagree with the old, false romanticism about Judaism. In practice, Orthodox Judaism can keep you busy nearly all of the time with things you should be doing. Keeps you feeling guilty. But feeling Jewish should also feel pleasurable. What can be wrong with that?"

"I myself tell people that Israel is the only place that Jews can live where they don't have always to be thinking about being Jewish. For, as you are aware, the practice of Judaism is, in practice, impractical for many of us Jews."

"When I was eighteen, I joined the British army for four years. I served in Egypt and the western desert: Palestinian [Jewish!] units were kept distant from combat zones. After that came a year in the Hagana [pre-State Israeli army], mainly smuggling arms. Such experience makes one wonder how someone like Reagan, who has never been under fire, can order others to fight and shoot. It's crazy! Immoral!"

"Here in Israel, of course, every generation backs away from its parents. Rebels against the old. That has always been the case, and not here alone. Take, for example, Dylan Thomas, now largely ignored. You may be sure that in a few years some Yale professor will rediscover his genius. But I've always kept away from the so-called literary scene, from current fashions. Really, I write for my own pleasure, for my own enjoyment. It's been that way from the very beginning. I have never been involved in any circle or group. In a sense, my politics is in my poetry; it is my poetry. Slogan poetry, the kind written out of guilt, is bad poetry. It just coddles the poet's ego, makes him think that he's done something. But my politics are, in reality, involved in my every poem."

"I've spoken a few times at Peace Now rallies. I am generally against the right wing taking over. But I think I exert more influence, such as it is, through my poems than I would by espousing public positions."

"The Ashkenazic West is more ideological; the Sephardim are, I think, more easy, more human. They don't disown their own because of a football game on Shabbat. Of course I am not talking about Shas; they're just political gangsters. The problem is that the politicians-Shulamit Aloni, Yossi Sarid, all of them have cushy jobs on the side. They don't truly feel responsible for representing voters, the citizens…In Israel your vote has nothing to do with the outcome of an election. Unlike in America, here alienation is built right into the system. But to return to the Sephardim, their good side is that although they may hate each other, they manage to live together...but some of the right-wing Ashkenazim are really psychopaths."

"I am opposed to our keeping all of the West Bank. It's plain that the time has not yet come for Arabs and Jews to be together. All that I really want is to live in a Jewish State. It's a remarkable paradox: the Left is now for policies which would separate the communities while the very far Right, living right there in the occupied territories, are in reality working for integration. Left and Right have exchanged positions, turned completely around. A true paradox! But you know, all such abstractions are relative. What is the "beautiful"? Instead of a sunset or a flower, today it could be a jet plane. Words inflate like money: the more they're printed, the more value they lose. (HC: Do you ever ponder what seems to have gone wrong here in Israel?) YA: Oh, I don't like to complain. We now have our Jewish State. The reality is far from the ideal. The Jewish people have married Israel, this land. But as in a real marriage, things have cooled down. Complaining about it sounds like an old man complaining about his age. An old couple should just live together. That's all. It is, after all, perfectly normal. We have, after all, passed the honeymoon stage, passed the romance, but this is, nonetheless, a true marriage. Such is my Zionism. I am, you see, beyond illusions. In America people, without the slightest intention of doing so, every year repeat "Next year in Jerusalem." Now that is what I call true cynicism."

"(HC: You may now be quasi-retired, but you don't at all sound ready to stop working. Nevertheless, you can look back on much of a lifetime of significant achievement and many awards. What projects have you yet in mind? What do you still want to accomplish?) YA: Oh, to continue with my own thing with poetry: to clean up the language, to use it the right way. I have no wish to be a prophet or a guru. As always, I shall use my own life as my material. You know, I have never been a poet in the professional sense. It's been that way all my life, and so it should remain."

"Yehuda Amichai and Haim Gouri, both poets, also wrote memorable fiction."

"Amichai’s poems about Jerusalem give us Jerusalemites the ability to lead an almost normal life in a place that always seems on the verge of collapse from the weight of so much history and holiness."

"[At a campaign event held at Freeland, Michigan on September 10, 2020. President Donald Trump:] "We brought you a lot of car plants, Michigan! We brought you a lot of car plants. You know that, right?" Comes in prompt response the ear-splitting roar of affirmation, clear as clear can be: Yes, Mr. President, we know that! A joyful knowledge, a knowledge to celebrate: all those jobs in all those car plants! But what exactly is it possible to know about those car plants? I could not have been the only one in that obstreperous crowd, made up overwhelmingly of Michiganders, to know the presumably important fact that, well ... those car plants didn’t exist. [Ellipses and italics in the original source] Any member in good standing of the ancient "reality-based community" could have told you that since the coming of Trump no new car plants had been built in Michigan, that since his ascension not less than three thousand Michiganders had lost jobs in the vital auto sector."

"[Observing the Trump rally at The Ellipse preceding the Capitol attack on January 6, 2021] The imagery of Trumpism is about strength and cruelty and dominance even as the rhetoric is about loss and grievance and victimization: about what was taken and what must be seized back by strength."

"The thousands of crusaders were pouring from Pennsylvania and Constitution Avenues and coursing freely, like blood from an open wound, onto the unobstructed Capitol grounds. Screaming protesters, some shooting pepper spray or bear spray or thrusting their flags like spears, had been facing off against the outnumbered and under-armed Capitol Police since before Trump had finished speaking. Already the flimsy line of metal barriers had been breached, the crowd had pushed past the base of the steps, the single line of police, broken and bedraggled, struggled to keep them out of the building."

"[After referring to warnings from the FBI and Trump's tweets to his supporters] Despite these warnings, Capitol Police leaders failed to request or assign a single extra police officer to duty that day, and few who were on duty were in riot gear. Mutual sympathies between police and Trump marchers are well known—"Back the Blue!" is a frequent chant at his rallies—and there were clearly many police and military among the marchers."

"Still, however much we want to relegate the events of January 6 to the realm of the near-missed catastrophe, our politics remain imprisoned in a series of events unfolding from that day. The coup did not end on January 6 or even in the early hours of January 7, when Congress finally certified the election of the new president. Today this unfinished chain of cause and effect—call it a slow-motion coup—continues to unfold before the country. The coup drives news coverage. The coup elects candidates. And the coup has already gone far toward leaching from our democracy the one element indispensable for a peaceful politics: the legitimacy of our means of conferring power. By launching and leading his slow-motion coup, Donald Trump has led the country into an unfamiliar and darker world."

"That the Steal came fully formed from the president's mind and grew thanks to the fear and negligence of the politicians who thought they could "humor" him, that such a demonstrably false idea is now, as a firmly held belief of half the American electorate, a dominating strain in American history—that these astonishing events could come to disfigure the public life of the United States testifies to the decadence of the country's traditional hierarchies of power and information."

"By virtue of Trump's embodied grievance, his shamelessness, and his daring and skill at shaping a narrative—and then, when it is debunked, shaping another—Trump proves himself victorious, again and again, in attracting and holding eyeballs, which are the golden currency of our age. That American politics was destined to be absorbed by television and the communication and entertainment media it spawned could be foreseen as far back as John F. Kennedy, but the "reality star" Donald Trump is this new world's first grand apotheosis."

"[I]n a system of government built on dispersed power that can function only through compromise—in which a policy progresses through the bureaucracy by officials "working" a problem, not dictating a solution—Trump's authoritarian strain was repeatedly frustrated. He knew instinctively how to dominate the news cycle. But for all his self-promotion as a genius in "the art of the deal," his inability to focus or to lead meant that he never figured out how to convert that attention into power within the government that would help him put his policies, however ill-judged, into effect. Instead he fought against the obstacles that the institutions and the laws represented."

"Trump's campaign rhetoric so often flirts with incitements to violence that most of those comments scarcely even make the news. We are long accustomed to him denouncing his opponents or his judges or members of the news media as traitors. He must come up with something truly striking and original—for example, calling for the chairman of the joint chiefs to be executed for treason—to make us take notice."

"When restoration of injustice is costly, people tend to deny injustice by blaming the victims or by minimizing their hardships and disadvantages. In this manner, BJW-based motivation merges with people's self-interest."

"People, for the sake of their security and ability to plan for the future, need to believe they live in an essentially "just" world where they can get what they deserve, at least in the long run. It was further reasoned that being confronted with innocent victims of undeserved suffering poses a threat to that fundamental belief, and as a consequence, people naturally develop and employ ways of defending it. This may involve acting to eliminate injustices. But failing that, by blaming, rejecting, or avoiding the victim, or having faith that the victim will eventually be appropriately compensated, people are able to maintain their confidence in the justness of the world in which they must live and work for their future security."

"Decisions that negatively affect others, but that have adhered to all the requirements of rational self-interest, have been seen to result in serious emotional consequences for the decision makers. This regret, reluctance, and guilt, we argue, demonstrate the power of the justice motive."

"Decisions that were rational and justifiable according to social norms nevertheless have been known to leave the decision makers troubled by negative emotional consequences. These individuals, who have gone through great pains to act ethically and responsibly, may subsequently experience entirely unanticipated feelings of guilt, shame, and anger. Logically and ethically, by society’s standards they have done nothing “wrong,” and yet they are reacting as if they suddenly discovered they are responsible for someone’s undeserved suffering."

"Our subconscious processes do not recognize the “lesser of two evils” as a justification. Evil is still evil. To that one should add that the preconscious processes may define anyone who “causes” suffering, even “rationally justified” suffering, as evil."

"Uncounted millions have drawn from it comfort and joy. In it they have found an end to perplexity, a clear, if difficult, road to salvation."

"Valmlki's Ramayan is the central document of Indian culture. The book and its message express in an aesthetically pleasing and emotionally moving form what must be seen as the most powerfully hegemonic discourse of the brahmanical and kshatriya elites of India's epic age. It continues to be the basic and the founding statement of social and political order in India even today. Greek epics like Homer's Iliad are the books of a lost civilization for today's Westerners."

"The Führer will be impressed only if the British and the French nations cure themselves of their present laxity and slovenliness. What has been achieved by Germany has been achieved only because the ceaseless effort of every German, man, woman, and child, has built up that platform of strength from which Herr Hitler speaks. If we do not show ourselves the equals of the Germans in patriotism, we shall be neither worthy foes nor desirable friends. The only logical sequel to Munich is the 52-hour week in French factories and conscription in England. Then we can talk as great nations. But not till then."

"Power changes its appearance but not its reality. Politics are about power; we cannot evade that truth or its consequences. We dream of a better world but it is in Utopia – that is, nowhere."

"Barbarian invasions would be superfluous: We are our own Huns."

"In later times, Power's growth has continued at an accelerated pace, and its extension has brought a corresponding extension of war. And now we no longer understand the process. We no longer protest, we no longer react. The quiescence of ours is a new thing for which Power has to thank the smokescreen in which it has wrapped itself. Formally, it could be seen manifest in the person of the king, who did not disclaim being the matter he was, and in whom human passions were discernible. Now masked in anonymity, it claims to have no existence of its own, and to be but the impersonal and passionless instrument of the general will. But that is clearly a fiction."

"Democracy, then, in the centralizing, pattern-making, absolutist shape which we have given to it is, it is clear, the time of tyranny's incubation."

"As we shall see, theories like those of Divine Right and Popular Sovereignty, which pass for opposites, stem in reality from the same trunk, the idea of sovereignty—the idea, that is, that somewhere there is a right to which all other rights must yield. It is not hard to discover behind this juridical concept a metaphysical one. A supreme Will, it runs, rules and disposes human societies, a Will which, being naturally good, it would be wrong to resist: this Will is either the Divine Will” or the “general will.” Power in being must be the emanation of this supreme sovereign, be it God or society; it must be the incarnation of this will. And its legitimacy is proportionate to its satisfaction of these conditions. Whether as delegate or mandatory, it can then exercise the right to rule. It is at this point that the two theories, in addition to their divergent conceptions as to the nature of the sovereign, become much differentiated. As to how, for instance, and to whom, and, above all, to what extent the right to rule is given. ...When can it be said, and by what signs can it be known, that Power, by betraying its trust, has lost its legitimacy, and, having now become no more than an observable fact, can no longer claim a right transcendent?"

"Ransack the history of revolutions, and it will be found that every fall of a regime has been presaged by a defiance which went unpunished. It is as true today as it was ten thousand years ago that a Power from which the magic virtue has gone out, falls."

"Command is a mountain top. The air breathed there is different, and the perspectives seen there are different, from those of the valley of obedience. The passion for order and the genius of construction, which are part of man’s natural endowment, get full play there. The man who has grown great sees from the top of his tower what he can make, if he so wills, of the swarming masses below him."

"If there is in Power's make-up an egoistical urge combined with the will to serve society, it is a natural supposition that, the weaker the former, the stronger will be the latter: perfection of government would consist in the complete elimination of the egoistical principle. The chimera of elimination has been unceasingly pursued by minds whose limited range is only equalled by their good intentions. They do not realize that the nature of man and the nature of society combine to make any such project chimerical. For without the egoistical principle Power would lack the inner strength which alone enables it to carry out its functions."

"As every advance of Power is useful for war, so war is useful for the advance of power; war is like a sheep-dog harrying the laggard Powers to catch up their smarter fellows in the totalitarian race."

"[A]ttempts at the limitation of armaments are, it is clear, a vain thing. Armaments are merely an expression of Power. They grow because Power grows. And yet those parties are loudest in demanding their limitation which, with unperceived inconsequence, are the most ardent supporters of Power’s expansion!"

"Power is linked with war, and a society wishing to limit war's ravages can find no other way than by limiting the scope of Power."

"All command other than its own, that is what irks Power. All energy, wherever it may be found, that is what nourishes it. If the human atom which contains this energy is confined in a social molecule, then Power must break down that molecule. Its levelling tendency, therefore, is not in the least, as is commonly thought, an acquired characteristic which it assumes on taking democratic form. It is a leveller in its own capacity of state, and because it is state. The leveling process need find no place in Power's programme: it is embedded in its destiny. From the moment that it seeks to lay hands on the resources latent in the community, it finds itself impelled to put down the mighty by its natural tendency as that which causes a bear in search of honey to break the cells of the hive. How will the common people, the dependents and the laborers, welcome Power's secular work of destruction? With joy, inevitably. Its work is that of demolishing feudal castles; ambition motivates it, but the former victims rejoice in their liberation. Its work is that of breaking the shell of petty private tyrannies so as to draw out the hoarded energy within; greed motivates it but the exploited rejoice in the downfall of their exploiters. The final result of this stupendous work of aggression, does not disclose itself till late. Visible, no doubt, is the displacement of many private dominions by one general dominion, of many aristocracies by one "statocracy." But at first, the common people can but applaud: the more capable among them are, in a continuous stream, enrolled in Power's army - the administration - there to become the masters of their former social superiors. It is the most natural thing, therefore, that the common people should be Power’s ally, should do its work in the expansion of the state—a process which they facilitate by their passivity and stir up by their appeals."

"We have just been seeing political power concerned to break a "clandom" which preceded it in time. Let us now see how it behaves in regard to a clandom which is its contemporary. It may be said in effect, paraphrasing Shakespeare: "Monarchy and feudal aristocracy are two lions born on the same day." There was something of an act of piracy about the foundation of the European states. The Franks who conquered Gaul, the Normans who conquered England and Sicily, and even the Crusaders who went to Palestine, all behaved like bands of adventurers, dividing the spoil. What was there to divide? First of all, the ready cash. Afterwards, there were the lands; no deserts, these, but furnished with men whose labor was to maintain the victor. To every man, then, his share in the prize. And there we have the man-at-arms turned baron. This is shown to the evolution of the world of the word baron, which in Germany meant "freeman" and in Gaul denoted the name of the class. There remains for seizure the apparatus of state, which there was one: naturally it is the share of the chief. But when a barbarian like Clovis found himself confronted with the administrative machine of the Late Empire, he did not understand it. All he saw in it was a system of suction pumps, bringing him a steady flow of riches on which he made merry with no thought for the public services for which these resources were intended. In the result, then, he divided up along among his foremost companions the treasure of the state, whether in the form of lands or fiscal revenues. In this way, civilized government was gradually brought to ruin, and Gaul of the ninth and 10th centuries, was reduced to the same condition as that in which William of Normandy was to find England of the 11th. ...By a slant common to the barbarian mind, or rather by an inclination which is natural to all men, but in barbarians encounters no opposing principle, these influential men soon confound their function with their property and exercise the former as though it were the latter. Each little local tyrant then becomes legislature, judge and administrator of a more or less extensive principality; and on the tribute paid by it he lives, along with his servants and his men-at-arms. Power thus expelled soon returns, however, under the spur of its requirements. The resources at his disposal are absurdly out of proportion to the area, which depends on it and to the population, which calls it the sovereign."

"Where will it all end? In the destruction of all other command for the benefit of one alone - that of the state. In each man's absolute freedom from every family and social authority, a freedom the price of which is complete submission to the state. In the complete equality as between themselves of all citizens, paid for by their equal abasement before the power of their absolute master - the state. In the disappearance of every constraint which does not emanate from the state, and in the denial of every pre-eminence which is not approved by the state. In a word, it ends in the atomization of society, and in the rupture of every private tie linking man and man, whose only bond is now their common bondage to the state. The extremes of individualism and socialism meet: that was their predestined course."

"Every historical society seems, by successive stages, to have dragged its slow length into a form of institutions in which all life is absorbed by, and all movement emanates from. Power. It is a despotic form; in it there is neither wealth, nor authority, nor even liberty, outside Power, which is in consequence the goal of all ambition; nor can its holders find shelter from the rivalry which breeds anarchy, except by buttressing themselves with divine status."

"The natural requirements of Power made the fortunes of the common people. All those “little people” ...no sooner found their niche in the state than they set about advancing their own fortunes along with their employers. At whose expense? The aristocrats’. With a boldness born of obscurity they encroached progressively on the taxing rights of the barons and transferred to the royal treasury the incomes of the great. As their invasions grew, the financial machine grew larger and more complicated. There might be new posts for their relations, they discovered new duties, so that whole families take their ease in a bureacracy that grew continually in numbers and authority. Spawning a whole hierarchy of underlings – deputies, clerks, registrars. So it was that everywhere the service of the state became the road to distinction, advancement, and authority of the common people. ...What a sight it is, the rise of the clerks, this swarming of busy bees who gradually devour the feudal splendour and leave it with nothing but its pomp and titles! Does it not leap to the eye that the state has made the fortunes of all these common people, just as they have made the state’s?"

"Historians of the sentimental school have sometimes regretted that royalty became absolute, while at the same time rejoicing that it installed plebeians in office. They deceive themselves. Royalty exalted plebeians just because it aimed at becoming absolute; it became absolute because it had exalted plebeians. It is always utterly impossible to build an aggressive Power with aristocrats. Care for family interests, class solidarity, educational influences, all combine to dissuade them from handing over to the state the independence and fortunes of their fellows. The march of absolutism, which subdues the diversity of customs to the uniformity of laws, wars against local attachments on of a concentration of loyalties on the state, douses all other fires of life that one may remain alight, and substitutes for the personal ascendancy of the notables the mechanical control of an administration – such a system is, I say, the natural destroyer of the traditions on which is founded the pride of aristocracies and of the patronage which gives them their strength Resistance is, therefore, the business of aristocracies."

"Divine law must not be confused with custom. Custom is the crystallization of the whole of a society’s habits. A people among whom custom is altogether sovereign endures the despotism of the dead. Law, on the other hand, while prescribing and fixing such habits as are essential to the preservation of society, does not bar the door to favourable variations: it acts, so to speak, as a discriminating filter."

"[O]nce man is declared “the measure of all things,” there is no longer a true, or a good, or a just, but only opinions of equal validity whose clash can be settled only by political or military force; and each force in turn enthrones in its hour of triumph a true, a good, and a just which will endure just as long as itself."

"Does thought preside over the successive transformations of human communities? Hegel asserted it did, and changes in the form of a state are for him only the shadows cast by the majestic march of ideas engendered by the world spirit which advances through an unceasing synthesis of opposites bred by itself. With Marx ideas are no longer queens but servants, the mere formal expressions of needs and feelings brought into being by situations: their effectiveness is not their own but has been lent them by the social impulsions which give them birth. Marx was wrong to deny the creative quality of the spirit, but Hegel misunderstood the way in which the mechanism of politics works. It is true that ideas are queens by birth: but they only gain favour when they enter the service of interests and instincts. Follow an idea through from its birth to its triumph, and it becomes clear that it came to power only at the price of an astounding degradation of itself. A reasoned structure of arguments ...does not as such make its way into the social consciousness: rather it has undergone pressures which have destroyed its internal architecture, and left in its place only a confused babel of concepts, the most magical of which wins credit for the others. In the result, it is not reason which has found a guide but passion which has found a flag. The history of the democratic doctrine furnishes a striking example... Born for the purpose of standing as a bulwark against Power, it ends by providing Power with the finest soil it has ever had in which to spread itself over the social field."

"[T]here are no institutions on earth which enable each separate person to have a hand in the exercise of Power, for Power is command, and everyone cannot command. Sovereignty of the people is, therefore, nothing but a fiction, and one which must in the long run prove destructive of individual liberties."

"It is passing strange that our philosophers of the Revolutionary period should have formed their conception of a free society by reference to societies where everyone was not free – where, in fact, the vast majority were not free. It is no less strange that they never stopped to ask whether perhaps the characters which they so much admired were not made possible by the existence of a class which was not free. Rousseau, in whose philosophy were many things, was fully conscious of this difficulty: "Must we say that liberty is possible only on a basis of slavery? Perhaps we must.”"

"It is as futile and dangerous to aim at making of society one large family, as sentimental socialism seeks to do, as to aim at making of it one large team, as positivist socialism seeks to do."

"The man who has dedicated himself to the success of the protect, the master builder, no longer has any freedom: his conduct is now determined altogether by the constraining force of the end. Logically, therefore, he is bound to require at every moment from his companions whatever will best serve that end, and he demands of them imperiously whatever he thinks is of that nature. This imperiousness, though to immediate view that of the master, springs ultimately from the project itself, for it is the project which is in command. In the eyes of those under him, however, it is the master who hustles them, and they think him inhuman by reason of his disregard of their moods and personalities and his inability to see them other than as servants of the project (like himself)."

"The modern absolutism, which we find the most natural thing in the world, would have been quite beyond the dreams of the most absolute of kings."

"Rejoicing in his absolute authority, the single egoist will exploit it methodically, whereas a mêlée of egoists will bring about a ruinous disorder and a disastrous cleavage, because the contrariety of the appetites to be satisfied will prevent the satisfaction of any single one. Clearly, then, the effect of the pursuit of private ends under cover of the public good will be worse if there are many with a hand in power than if there is only one."

"The idea so commonly found that scepticism leads to toleration arises from considering the effects of scepticism in the intellectual who takes no active part – not its effects in the man of action. In the man of action, moral relativism and scepticism as to the absolute and universal value of his principles are no obstacle to a fanatical belief in their immediate value as his own clan at the actual moment; they do not weaken in the least his will to impose his principles. How should he glimpse a soul of truth in the principles of others, entitling them to respect, when he does not believe in noble origins of this kind even for his own principles?"

"No century has been more concerned than ours to do away with war: it has proved signally unsuccessful. All too little attention has been given to the phenomenon that internal politics have become increasingly more warlike."

"The trend of our day is ... toward the reproduction of the medieval situation: Nul homme sans seigneur. It is appropriate here to recall that the so-called Dark Ages began with the flight of individuals into the protection of lords or chapters and came to an end when the individual again found it to his advantage to set forth on his own. We live at a time when everything conspires to push the individual into the fold."

"The more one considers the matter, the clearer it becomes that redistribution is in effect far less a redistribution of free income from the richer to the poorer, as we imagined, than a redistribution of power from the individual to the State."

"Where are the burned fortresses, the arrow heads, weapons, pieces of armor, the smashed chariots, and bodies of the invaders and defenders."

"But it was shabby archaeology: U.S. archaeologist George P. Dales proved in 1964 that the owners of The said skeletons had lived in different periods; moreover, neither weapons nor any signs of war were found at the supposed sites of the “mythical massacre,” as he called it: “Despite the extensive excavations at the largest Harappan sites, there is not a single bit of evidence that can be brought forth as unconditional proof of an armed conquest and the destruction on the supposed scale of the Aryan invasion.”"

"There is no destruction level covering the latest period of the city, no sign of extensive burning, no bodies of warriors clad in armor and surrounded by the weapons of war … Despite the extensive excavations at the largest Harappan sites, there is not a single bit of evidence that can be brought forth as unconditional proof of an armed conquest and the destruction on the supposed scale of the Aryan invasion. (Dales, 1964: 43, 38)"

"“Indra and the barbarian hordes are exonerated” (Dales 1964: 43)"

"Where are the burned fortresses, the arrow heads, weapons, pieces of armour, the smashed chariots and bodies of the invaders and defenders?... Despite the extensive excavations at the largest Harappan sites, there is not a single bit of evidence that can be brought forth as unconditional proof of an armed conquest and the destruction on the supposed scale of the Aryan invasion."

"…we cannot even establish a definite correlation between the end of the Indus civilization and the Aryan invasion. But even if we could, what is the material evidence to substantiate the supposed invasion and massacre? Where are the burned fortresses, the arrowheads, weapons, pieces of armor, the smashed chariots and bodies of the invaders and defenders? Despite extensive excavations at the largest Harappan sites, there is not a single bit of evidence that can be brought forth as unconditional proof of an armed conquest and the destruction on the supposed scale of Aryan invasion. It is interesting that Sir John Marshall himself, the Director of the Mohenjo-daro excavations that first revealed the "massacre" remains separated the end of the Indus civilization from the time of the Aryan invasion by two centuries. He attributed the slayings to bandits from the hills of west of the Indus, who carried out sporadic raids on an already tired, decaying, and defenseless civilization. The contemporaneity of the skeletal remains is anything but certain. Whereas a couple of them definitely seem to represent a slaughter, in situ, the bulk of the bones were found in contexts suggesting burials of sloppiest and most irreverent nature. There is no destruction level covering the latest period of the city, no sign of extensive burning, no bodies of warriors clad in armor and surrounded by weapons of war. The citadel, the only fortified part of the city, yielded no evidence of a final defence. …..Indra and the barbarian hordes are exonerated."

"No one has any exact knowledge of the date when the Aryans first entered the Indus Valley area; they have not yet been identified archaeologically."

"In an article of 1966, "The Decline of the Harappans", G. R. Dales, director of archeological fieldwork in South Asia, particularly in West Pakistan, for a good number of years, wrote in connection with the topic of an Aryan invasion of India: "The Aryans ... have not yet been identified archaologically.""

"The fascination emanating as usual from the historical material itself prevailed over any desire of practical or moral application and, needless to say, preceded any afterthought."

"The antithesis served the Anonymous, it is true, to observe very strictly the inherent difference between the God and the king; but it served him also to blur that line of distinction and to show where the difference between "God by nature" and "god by grace" ended; that is, in the case of potestas, of power. Essence and substance of power are claimed to be equal in both God and king, no matter whether that power be owned by nature or only acquired by grace."

"That the phrase actually originated in the Hispana is obvious for a simple reason: only in that collection do we find a textual corruption of the acts of the Council of Chalcedon at which one of the bishops modestly said that God imperatorem erexit ad zelum [i.e. fidei]. In other words, a scribe copying the canons of Chalcedon misread the text and changed ad zelum into ad celum; and this erroneous reading must have reached, perhaps through the channels of Pseudo-Isidorus, the Norman Anonymous for whom even that great forgery in favor of the hierarchy could turn into grist brought to his royalist mill. This reading is merely an error, though an error remarkable by itself, since it shows how easily any extravagant exaltation of the imperial power could flow from the pen of a scribe in those centuries."

"It appears relevant to the general subject of this study, and also otherwise worth our while, to inspect more closely the varieties of royal duplications which Shakespeare has unfolded in the three bewildering central scenes of Richard II. The duplications, all one, and all simultaneously active, in Richard — "Thus play I in one person many people" (V. v.31) — are those potentially present in the King, the Fool, and the God. They dissolve, perforce, in the Mirror. Those three prototypes of "twin-birth" intersect and overlap and interfere with each other continuously."

"The jurists had claimed that the king's body politic is utterly void of "natural Defects and Imbecilities." Here, however, "Imbecility" seems to hold sway. And yet, the very bottom has not been reached. Each scene, progressively, designates a new low. "King body natural" in the first scene, and "Kingly Fool" in the second: with those two twin-born beings there is associated, in the half-sacramental abdication scene, the twin-born deity as an even lower estate. For the "Fool" marks the transition from "King" to "God," and nothing could be more miserable, it seems, than the God in the wretchedness of man."

"Over against his lost outward kingship he sets an inner kingship, makes his true kingship to retire to inner man, to soul and mind and "regal thoughts": You may my glories and my state depose, But not my briefs, still am I king of those. (IV.i.192ff)"

"The features as reflected by the looking-glass betray that he is stripped of every possibility of a second or super-body — of the pompous body politic of king, of the God-likeness of the Lord's deputy elect, of the follies of the fool, and even of the most human griefs residing in inner man. The splintering mirror means, or is, the breaking part of any possible duality. All those facets are reduced to one: to the banal face and insignificant physis of a miserable man, a physis now void of any metaphysis whatsoever. It is both less and more than Death. It is the demise of Richard and the rise of a new body natural."

"A hundred years or more of Christ-centered monastic piety have affected also the image of rulership. In fact, the unique Reichenau miniature is the most powerful pictorial display of what may be called "liturgical kingship" — a kingship centered in the God-man rather than in God the Father. As a result, the Reichenau artist ventured to transfer the Ottonian emperor also the God-man's "two natures in one person."

"In late antique art, we often find the halo bestowed on such figures as might impersonate a supra-individual idea or general notion. This special mark of distinction indicated that the figure was meant to represent in every respect a continuum, something permanent and sempiternal beyond the contingencies of time and corruption."

"In other words, whenever we capitalize a notion and, in the English language, even change the gender from neuter to feminine, we actually are "haloing" the word or the notion and are indicating its sempiternity as an idea or power."

"As it happened, such considerations played a decisive role and the eminent linguist M. Emeneau wrote (1954: 282): “At some time in the second millennium BC a band or bands of speakers of an Indo-European language, later to be called Sanskrit, entered India over the north-west passes. This is our linguistic doctrine which has been held now for more than a century and a half. There seems to be no reason to distrust the arguments for it...”"

"In all, Kepler tested seventy circular orbits against 's Mars data, all to no avail. At one point, performing a leap of the imagination like Leonardo's to the moon, he imagined himself on Mars, and sought to reconstruct the path the earths motion would trace out across the skies of a Martian observatory; this effort consumed nine hundred pages of calculations, but still failed to solve the major problem."

"Neuroscience has begun to reveal some fascinating things about how the brain works, shedding light on the concept of personal identity, the data-handling limitations of the central nervous system, and the way that the brain smooths over its liabilities and discontinuities to sustain a sense of unified consciousness. We are beginning to realize that each of us really does contain multitudes, as Walt Whitman put it, and that the chorus of voices within was built up over eons of evolution, like geological strata in the or the ."

"… For more than a thousand years it was thought that the heavens obeyed a different physics than pertains here on Earth. With the scientific renaissance that culminated in Isaac Newton’s work it became clear that, on the contrary, the same natural laws rule the earth and the sky. The cosmos came to be viewed as a marvel, events following from causes like the tickings of brass cogs. The realm of the inexplicable—where dwell the gods of those dazzled by the unexplained—was thereafter relegated to the first moment of time, when the universe somehow blossomed into being. Then quantum chance reared its indeterminate face, as a creative agency that authored the first phenomena of cosmic time. So we are obliged to consider that even the largest systems are ruled by quantum precepts that govern nature on the smallest scales, and that the origin of the universe may itself have been a cosmic flux."

"The most dramatic burst of biological inventiveness came here, just over half a billion years ago, when a whole array of creatures equipped with claws and teeth and tentacles appeared, in what is aptly called the . Its cause is something of a mystery, but the forms taken on by nearly of the organisms on Earth today represent variations of the plans invented during the Cambrian. It makes you wonder just how exotic might be."

"This book argues that ... the was sparked—caused is perhaps not too strong a word—by the scientific revolution, and that science continues to foster today. It's not just that scientific creativity has produced technological improvements, which in turn have enhanced the prosperity and security of the scientific nations, although that is part of the story, but that the freedoms protected by liberal democracies are essential to facilitating scientific inquiry, and that democracy itself is an experimental system without which neither science nor liberty can flourish."

"The people of Chiangmai are open, friendly, and sunny on the surface but deep, self-contained, and unfathomable beneath. The contradictions in their personalities are like the contrasts in their religious culture between the lovely, if somewhat garish, temple, with its delightful ceremonies, and their witches, with heads of horses, mouths frothing with blood, who are believed to canter through the village at night. Superficially Chiangmai villagers are charming, colorful, and carefree people, but underneath they have dark and brooding natures, with abiding hates, jealousies, and fears that pass from one generation to another."

"We want to solve the problems that have been engendered by the success of search"

"If you have 20 researchers interested in search, then getting them together where they are cross-fertilizing ideas, you make something bigger than its parts. You can create a nuclear reaction"

"The big obstacle, though it's not an obstacle because I think it will just take time, is the computer has to learn more about the way we see the world."

"It's very hard to understand the world from a human perspective. Intelligence relies on the way we view the world as humans, and the way we think about the world."

"Computers are just starting to be able to hear and starting to being able to see images. Those are tremendous improvements in the field in the last five years."

"We're doing that by having computers read millions of texts and pages from the web, by hooking them up to cameras and moving them around human environments."

"The transition to that launched the evolution of animals from marks one of the most pivotal, and poorly understood, events in . Advances in and , and particularly the study of s, are yielding new insights into the biology of the unicellular progenitors of animals. and gene families critical for animal development (including s and s) evolved in protozoa before the origin of animals. Innovations in and expansions of certain gene families may have allowed the integration of cell behavior during the earliest experiments with multicellularity. The protozoan perspective on animal origins promises to provide a valuable window into the distant past and into the cellular bases of animal development."

"s have a secret. While our research is motivated by a desire to reconstruct , it can also provide novel insights into fundamental cellular mechanisms in modern s. Studies of evolution reveal how the cell's component parts were “assembled” over time, how and why cells are vulnerable to disease and death, the molecular mechanisms that are responsible for fundamental cellular processes, and those mechanisms that distinguish the and of different lineages of organisms from each other. Studies of “evolutionary cell biology” promise to deepen our understanding of how cells function."

"... in the closing line of Darwin's ', he remarked on 'endless forms most beautiful', and he was referring to the incredible diversity of s ... much of his research and thinking had to with trying to understand: How do we get this diversity of s? And, there's been a great deal of progress in this regard, largely from the work of s, s, and s working together to try to understand what are molecular mechanistic underpinnings of the diversification of animal body plans. ... Animals are united by their shared ancestry. They all share a common ancestor … And, in fact, we know relatively little about the nature of that organism."

"I think that by constantly questioning what goes on around them, writers end up with the gift of foresight."

"Creative writing programs are an invention of American universities. In the Francophone world we believe that the power to write is a gift which cannot be taught. My fondness for writing comes from my knowledge of literature from different parts of the world. It is by reading certain authors that I learned how to write and influence my readers. I have never studied otherwise. Reading for me is my master. (2017)"