Biographers

"It is almost a general rule that nations do not decline gradually. Instead they fall abruptly from their greatest heights."

"Historically the first philosopher to enquire deeply into the nature of corruption in society was Ibn Khaldun (1322-1406), whose wandering life was largely spent in the northern littoral of Africa at a time when kingdoms and sultanates were crumbling."

"Uncorrupted man, with God's blessing, advances across the fields of the universe as though he were walking down a country lane."

"The second corruption of the state is oligarchy (oligos = few), in which the military elite is narrowed down to a few ruling families of immense wealth and prestige, who now openly flaunt their wealth and possessions."

"Long before the empire had reached its greatest extent, the Romans were bored by it."

"Throughout the history of Christianity, there had been a core of belief that man was not doomed to be everlastingly corrupt."

"All is forgiven to kings and popes. History grants them immunity, even a full pardon, even when they admit their crimes and glory in them."

"A culture is not only the language and the arts of a people. It is all their history, all their hopes for the future."

"Conquest, tyranny, treachery, and the clash of cultures bring about corrupt societies, and so does old age. Sometimes the five faces of corruption are visible at the same time."

"At the heart of the mystery of corruption lies the desire of one man to impose his will on others to the largest possible extent."

"For domination has nothing whatsoever to do with good government, and power as an end in itself destroys good government."

"The United States is dangerously close to being a plutocracy. A third of the private wealth is owned by less than 5 percent of the population."

"The corrupt man is nearly always rootless, deeply aware of his rootlessness."

"Sometimes societies die and putrefy long before they are pronounced dead, and sometimes men die of corruption long before they have taken to their deathbeds."

"It is precisely when we help one another that we gain our victories over corruption, but the victory is assured only when we help one another with all our strength."

"The corrupt, when found out, become especially good moralists."

"Corruption appears to be a universal phenomenon that lays its own imperious claims on the world, and therefore it is the duty of all nations to prepare themselves against its onslaught by taking proper precautions."

"I am well aware that the path of the biographer is beset with pitfalls, and that, for him, suppressio veri is almost necessarily suggestio falsi — the least omission may distort the whole picture."

"He tried also to encourage civilised warfare among earthworms, by supplying them with small pieces of pipe, with which they might fight if so disposed."

"It always seems to me that one of the saddest things about the death of a literary man is the fact that the breaking-up of his collection of books almost invariably follows; the building up of a good library, the work of a lifetime, has been so much labour lost, so far as future generations are concerned. Talent, yes, and genius too, are displayed not only in writing books but also in buying them, and it is a pity that the ruthless hammer of the auctioneer should render so much energy and skill fruitless."

"No one who was not by nature a lover of logic, and an extreme precisian in the use of words and phrases, could have written the two "Alice" books."

"Gandhi on many occasions declared himself an anarchist — of his own kind — and he created, partly from his readings of Tolstoy and Kropotkin and partly on the basis of Indian communitarian traditions, the plan of a decentralized society based on autonomous village communes."

"Gandhi was a completely unofficial man. He recognized the gulf that lay between the enjoyment of freedom and the exercise of authority. When the Indian National Congress, which he had led intermittently as a movement dedicated to achieving liberation by legal and extra‑legal means, itself grasped for power and became a political party, he withdrew. With an extraordinary persistence he made and kept himself one of the few free men of our time."

"Much in his career remains unexplained if we forget his insistence that religion and politics were bound inextricably in the common search for Truth. "To me," he said, "Truth is God and there is no way to find Truth except the way of nonviolence." Truth conceived as God is of course the Absolute. Truth perceived by man must always be relative, changing according to human contacts developing as men understand better each other, their circumstances and themselves. Gandhi never set out to develop a fixed and final doctrine, but emphasized that his practice of ahimsa, or nonviolence, was always experimental, that his political struggle like his personal life was part of a continuing quest for Truth as manifested existentially, a quest that could never end because human understanding was incapable of comprehending the Absolute. The identification of Truth as the goal of political action, as well as of religious devotion, and the refusal to distinguish between religion and politics, form the background to the great divergences between Gandhi's revolutionary ideas and techniques and those of other contemporary revolutionists … Unorthodox though he might be, Gandhi fitted into the traditional pattern of the sanyassi who practices non‑attachment in the search for Truth; he was the karma yogin, the man who perfects and purifies himself through action. Yogic disciplines of all kinds are held in India to confer power over destiny, and Gandhi believed that positive action — love and nonviolence — could intangibly influence men and therefore events. With Truth as the goal and at the same time as the principle of action (for in Gandhian terms ends are emergent from means and hence virtually indistinguishable from them), there was no place in Gandhi's idea of revolution for conspiratorial methods or guerrilla activities."

"While we can doubtless look to some wide changes in the shapes of social relationships as a result of contemporary libertarian movements, and especially to an increase in workers' involvement in decision-making at the place of work and in the development of forms of democracy more direct and more sensitive to modern conditions, it is unlikely that the general outcome will be the wholly non-governmental society of which libertarians now and in the past have dreamed. The value of anarchism is likely to remain primarily in its force as an inspiring idea, an activating vision…"

"It is the general idea put forward by Proudhon in 1840 that unites him with the later anarchists, with Bakunin and Kropotkin, and also with certain earlier and later thinkers, such as Godwin, Stirner, and Tolstoy, who evolved anti-governmental systems without accepting the name of anarchy; and it is in this sense that I shall treat anarchism, despite its many variations: as a system of social thought, aiming at fundamental changes in the structure of society and particularly — for this is the common element uniting all its forms — at the replacement of the authoritarian state by some form of non-governmental cooperation between free individuals."

"Proudhon was a voluntary hermit in the political world of the nineteenth century. He sought no followers, indignantly rebuffed suggestions that he had created as system of any kind, and almost certainly rejoiced in the fact that he accepted the title anarchist in virtual isolation."

"Anarchism is a creed inspired and ridden by paradox, and thus, while its advocates theoretically reject tradition, they are nevertheless very much concerned with the ancestry of their doctrine. This concern springs from the belief that anarchism is a manifestation of natural human urges, and that it is the tendency to create authoritarian institutions which is the transient aberration. If one accepts this view, then anarchism cannot merely be a phenomenon of the present; the aspect of it we perceive in history is merely one metamorphosis of an element constant in society."

"Throughout his long life, George Woodcock stressed the primacy of the moral over the political and steadfastly defended the natural human tendency to rebel against artificial restraints. He never doubted Kropotkin' s confidence in mutual aid and the great maxims of Proudhon continued to guide him until the end: "Anarchy is Order" but "Property is Theft"."

"Because anarchism is in its essence an anti-dogmatic and unstructured cluster of related attitudes, which does not depend for its existence on any enduring organization, it can flourish when circumstances are favourable and then, like a desert plant, lie dormant for seasons and even for years, waiting for the rains that will make it burgeon. Unlike an ordinary political faith, in which the church-party becomes the vehicle of the dogma, it does not need a movement to carry it forward…"

""Whoever denies authority and fights against it is an anarchist," said Sebastien Faure. The definition is tempting in its simplicity, but simplicity is the first thing to guard against in writing a history of anarchism. Few doctrines or movements have been so confusedly understood in the public mind, and few have presented in their own variety of approach and action so much excuse for confusion."

"For out of black soul's night have stirred dawn's cold gleam, morning's singing bird. Let black day die, let black flag fall, let raven call, let new day dawn of black reborn."

"Anarchism, nihilism, and terrorism are often mistakenly equated, and in most dictionaries will be found at least two definitions of the anarchist. One presents him as a man who believes that government must die before freedom can live. The other dismisses him as a mere promoter of disorder who offers nothing in place of the order he destroys. In popular thought the latter conception is far more widely spread. The stereotype of the anarchist is that of the cold-blooded assassin who attacks with dagger or bomb the symbolic pillars of established society. Anarchy, in popular parlance, is malign chaos. Yet malign chaos is clearly very far from the intent of men like Tolstoy and Godwin, Thoreau and Kropotkin, whose social theories have all been described as anarchist. There is an obvious discrepancy between the stereotype anarchist and the anarchist as we most often see him in reality; that division is due partly to semantic confusions and partly to historical misunderstandings."

"Like such titles as Christian and Quaker, "anarchist" was in the end proudly adopted by one of those against whom it had been used in condemnation. In 1840, Pierre-Joseph Proudhon, that stormy, argumentative individualist who prided himself on being a man of paradox and a provoker of contradiction, published the work that established him as a pioneer libertarian thinker. It was What Is Property?, in which he gave his own question the celebrated answer: "Property is theft." In the same book he became the first man willingly to claim the title of anarchist. Undoubtedly Proudhon did this partly in defiance, and partly in order to exploit the word's paradoxical qualities. He had recognized the ambiguity of the Greek anarchos, and had gone back to it for that very reason — to emphasize that the criticism of authority on which he was about to embark need not necessarily imply an advocacy of disorder. The passages in which he introduces "anarchist" and "anarchy" are historically important enough to merit quotation, since they not merely show these words being used for the first time in a socially positive sense, but also contain in germ the justification by natural law which anarchists have in general applied to their arguments for a non-authoritarian society."

"When I die let the black rag fly raven falling from the sky."

"Orwell can only be understood as an essentially quixotic man. … He defended, passionately and as a matter of principle, unpopular causes. Often without regard to reason he would strike out against anything which offended his conceptions of right, justice and decency, yet, as many who crossed lances with him had reason to know, he could be a very chivalrous opponent, impelled by a sense of fair play that would lead to public recantation of accusations he had eventually decided were unfair. In his own way he was a man of the left, but he attacked its holy images as fervently as he did those of the right. And however much he might on occasion find himself in uneasy and temporary alliance with others, he was — in the end — as much a man in isolation as Don Quixote. His was the isolation of every man who seeks the truth diligently, no matter how unpleasant its implications may be to others or even to himself."

"Proudhon goes on to suggest that the real laws by which society functions have nothing to do with authority; they are not imposed from above, but stem from the nature of society itself. He sees the free emergence of such laws as the goal of social endeavour. … Proudhon conceiving a natural law of balance operating within society, rejects authority as an enemy and not a friend of order, and throws back at the authoritarians the accusations leveled at anarchists; in the process he adopts the title he hopes to have cleared of obloquy."

"...I’m always shocked by the lack of historical awareness on the part of the average American. Many of the people who have come here did so to forget history, to turn their backs on history."

"...When people move, everyone benefits. The rich countries benefit. And the migrants themselves benefit. And the countries that they move from benefit because the rich countries aren't making enough babies. The migrants improve their standard of living by an average of fivefold..."

"...I think the difference between alienated writers and sunnier writers—I don’t know if sunnier is a great term—is family. Every time I get alienated, my family comes and visits me. I don’t have the luxury of that French existentialist angst. I have a large extended family and we bicker and fight..."

"A city like Bombay, like New York, that is a recent creation on the planet and does not have a substantial indigenous population, is full of restless people. Those who have come here have not been at ease somewhere else. And unlike others who may have been equally uncomfortable wherever they came from, these people got up and moved. As I have discovered, having once moved, it is difficult to stop moving."

"At the age of fourteen I had experienced a miracle. I turned on a tap, and clean water came gushing out."

"Essentially what I said was that people are coming to rich countries from poor countries not because they want to, but because rich countries had stolen the futures of poor countries."

"For those out on the water it provided a bizarre soundtrack to a sight that so many would only be able to describe as “like watching a moving picture.”"

"When everything on the ship was being turned upside down, the music remained the same. In the midst of mind-jarring abnormality, it was the one thing that retained its familiarity."

"Not only had they behaved dutifully and without apparent concern for their own safety, but they also offered the hope that not all of the younger male generation were venial, lazy, proud, irreligious, inconsiderate, self-indulgent, weak-willed, and timorous."

"Wallace Hartley: “I’ve always felt that, when men are called to face death suddenly, music is are more effective in cheering them on than all the firearms in creation.”"

"The arrival of Wallace Hartley’s body became a focal point of national grief. This young man not only represented all who had died on the Titanic, but also the values that the British feared were in decline."

"“If any glory at all attaches to the awful tragedy of the sea about which the world is still talking, it circles round the heads of these heroic bandsmen who played the mighty vessel to its doom"

"It wasn’t hard for people to see the Titanic as a metaphor for Western civilization’s obsessions with speed, wealth, and conquest at the expense of contemplation, sharing and the well-being of one’s neighbor."