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Gordon B. Hinckley

Gordon Bitner Hinckley  (June 23, 1910 – January 27, 2008) was President of The Church of Jesus Christ of Latter-day Saints from March 12, 1995 until his death.

Sourced

 * Humbly, I seek the blessing of the Lord. I am overwhelmed with a sense of inadaquacy. I feel shaken. I'd like to express appreciation to my father, who lies critically ill. No son ever had a better father. I'd like to express appreciation to my mother. I say these things, because I'd like to make the point that all of us in our various situations are the result, largely, of the lives that touch ours. And today, I feel profoundly grateful for all who have touched mine.
 * General Conference, October, 1958

 * There is nothing that dulls a personality so much as a negative outlook.
 * Whosoever Will Save His Life, Tambuli, Feb 1983, 1.

 * Love is of the very essence of life. It is the pot of gold at the end of the rainbow. Yet it is more than the end of the rainbow. Love is at the beginning also, and from it springs the beauty that arches across the sky on a stormy day. Love is the security for which children weep, the desire of youth, the cement that binds marriage, and the smoothing oil that prevents devastating friction in the home; it is the peace of old age, the sunlight of hope shining through death. How rich are those who enjoy it in their associations with family, friends, church, and neighbors.
 * And the Greatest of These Is Love, Tambuli, Aug 1984, 1.

 * This is my prayer for all of us—"Lord, increase our faith." Increase our faith to bridge the chasms of uncertainty and doubt. . . . Grant us faith to look beyond the problems of the moment to the miracles of the future. . . . Give us faith to do what is right and let the consequence follow.
 * Lord, Increase Our Faith, Ensign, Nov. 1987, 52–53.

 * Please don’t nag yourself with thoughts of failure. Do not set goals far beyond your capacity to achieve. Simply do what you can do, in the best way you know, and the Lord will accept of your effort.
 * Rise to the Stature of the Divine within You, Ensign, Nov 1989, 94.

 * [W]ithout hard work, nothing grows but weeds.
 * Farewell to a Prophet, Ensign, July 1994.

 * We must work harder to build mutual respect, an attitude of tolerance, with forbearance one for another.
 * Speech to the National Conference of Community and Justice, Feb 21, 1995.

 * There is so great a need for civility and mutual respect among those of differing beliefs and philosophies. We must not be partisans of any doctrine of ethnic superiority. We live in a world of diversity. We can and must be respectful toward those with whose teachings we may not agree. We must be willing to defend the rights of others who may become the victims of bigotry.
 * First talk as President of the Church of Jesus Christ of Latter-day Saints, April 3,1995.

 * The time has come for us to stand a little taller, to lift our eyes and stretch our minds to a greater comprehension and understanding of the grand millennial mission of this, The Church of Jesus Christ of Latter-day Saints.
 * Conference Report, Apr. 1995, 95.

 * This church does not belong to its President. Its head is the Lord Jesus Christ, whose name each of us has taken upon ourselves. We are all in this great endeavor together. We are here to assist our Father in His work and His glory. . . . Your obligation is as serious in your sphere of responsibility as is my obligation in my sphere. No calling in this church is small or of little consequence.
 * This Is the Work of the Master, Ensign, May 1995, 71.

 * In all of living have much of fun and laughter. Life is to be enjoyed, not just endured.
 * Stand True and Faithful, Ensign, May 1996, 91.

 * It isn’t as bad as you sometimes think it is. It all works out. Don’t worry. I say that to myself every morning. It will all work out. If you do your best, it will all work out. Put your trust in God, and move forward with faith and confidence in the future. The Lord will not forsake us. He will not forsake us. … If we will put our trust in Him, if we will pray to Him, if we will live worthy of His blessings, He will hear our prayers.
 * Priesthood Session of Jordan Utah South Regional Conference, March 1, 1997.

 * This cause will roll on in majesty and power to fill the earth. Doors now closed to the preaching of the gospel will be opened. The Almighty, if necessary, may have to shake the nations to humble them and cause them to listen to the servants of the living God. Whatever is needed will come to pass.”
 * Look to the Future, Ensign, Nov.1997, 68.

 * I am an old man!... I’m given to meditation and prayer. I would enjoy sitting in a rocker, swallowing prescriptions, listening to soft music, and contemplating the things of the universe. But such activity offers no challenge and makes no contribution. I wish to be up and doing. I wish to face each day with resolution and purpose. I wish to use every waking hour to give encouragement, to bless those whose burdens are heavy, to build faith and strength of testimony.
 * Testimony, Ensign, May 1998, 69.

 * You are people with a present and with a future. Don't muff the ball. Be excellent.
 * The Quest for Excellence, BYU Devotional Address, November 10, 1998.

 * Cram your heads full of knowledge.
 * Life's Obligations, Ensign, Feb. 1999, 2.

 * There is nothing as energizing, as confidence-building, as sustaining as the power of love. How substantial is its influence on the human mind and heart! How great and magnificent is its power in overcoming fear and doubt, worry and discouragement!
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes, Times Books. ISBN 0-8129-3317-6. (2000).

 * Why is honesty so vital? Because where honesty and integrity are present, other virtues follow. … Men and women of integrity understand intrinsically that theirs is the precious right to hold their heads in the sunlight of truth, unashamed before anyone. Embodied within this simple principle and character trait rests the foundational virtue of every person and of every society.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * A great moral reformation will occur only as reformation takes place in the hearts, minds, and lives of each of us; as morality is reinstated as a priority in the homes of the country; and as men and women, boys and girls, realize that their lives are missing a critical moral component and determine to seek a life of virtue.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * Civility carries with it the essence of courtesy, politeness, and consideration of others. All of the education and accomplishments in the world will not count for much unless they are accompanied by marks of gentility, of respect for others, of going the extra mile.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * The learning process is endless. We must read, we must observe, we must assimilate, and we must ponder that to which we expose our minds. I believe in the evolution of the mind, the heart, and the soul of humanity. I believe in improvement. I believe in growth. There is nothing quite as invigorating as being able to evaluate and then solve a difficult problem, to grapple with something that seems unsolvable and then find a resolution.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * The virtues of forgiveness and mercy must frequently be exercised together. Because we live in a world where there is much harshness, hostility, and meanness, there is also much need for all of us to be more merciful.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * I commend to all the virtues of industry and thrift, which I believe go hand in hand. The labor and thrift of the people make a nation, a community, or a family strong. Work and thrift make the family independent.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * Gratitude is a sign of maturity. It is an indication of sincere humility. It is a hallmark of civility. And most of all it is a divine principle. … Indeed, gratitude is the beginning of civility, of decency and goodness, of a recognition that we cannot afford to be arrogant. We should walk with the knowledge that we will need help every step of the way.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * We have so much to live for, so much to hope for! Humanity is essentially good. We are all of one great family. We can give strength to the voice of hope. We can give thanks to those who work for peace. We can give added attention to those who feed the hungry and bind up the wounds of conflict. To the extent we cultivate this virtue of optimism, we will bless all the world's peoples.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * Our lives are the only meaningful expression of what we believe and in Whom we believe. And the only real wealth, for any of us, lies in our faith. Why do I say this? Faith in a Divine Being, in the Almighty, is the great moving power that can change our lives. With it comes the only lasting comfort and peace of mind. God is our Eternal Father, and He lives. I don't understand the wonder of His majesty; I can't comprehend His glory. But I know that He is intensely interested in our welfare and involved in our lives, that I can speak with Him in prayer, and that He will hear and listen.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * None of us will become perfect in a day or a month or a year. We will not accomplish it in a lifetime, but we can begin now, starting with our more obvious weaknesses and gradually converting them to strengths as we go forward with our lives. This quest may be a long one; in fact, it will be lifelong. It may be fraught with many mistakes, with falling down and getting back up again. And it will take much effort. But we must not sell ourselves short. We must make a little extra effort. We would be wise to kneel before our God in supplication. He will help us. He will bless us. He will comfort and sustain us. He will help us to do more, and be more, than we can ever accomplish or be on our own.
 * Standing for Something: Ten Neglected Virtues That Will Heal Our Hearts and Homes.

 * Believe in Jesus Christ, our Savior and our Redeemer, the Son of God, who came to earth and walked the dusty roads of Palestine-the Son of God-to teach us the way of truth and light and salvation, and who, in one great and glorious act offered an atonement for each of us. He opened the way of salvation and exaltation for each of us, under which we may go forward in the Church and kingdom of God. Be not faithless, but believe in the great and wonderful and marvelous blessings of the Atonement.
 * Selections from Addresses of President Gordon B. Hinckley, Ensign, Mar. 2001, 64.

 * We are sometimes told that we are not a biblical church. We are a biblical church. This wonderful testament of the Old World, this great and good Holy Bible is one of our standard works. We teach from it. We bear testimony of it. We read from it. It strengthens our testimony. And we add to that this great second witness, the Book of Mormon, the testament of the New World, for as the Bible says, "In the mouth of two or three witnesses shall [all things] be established" (2 Cor. 13:1).”
 * Selections from Addresses of President Gordon B. Hinckley, Ensign, Mar. 2001, 64.

 * Under the plan of heaven, the husband and the wife walk side by side as companions, neither one ahead of the other, but a daughter of God and a son of God walking side by side. Let your families be families of love and peace and happiness. Gather your children around you and have your family home evenings, teach your children the ways of the Lord, read to them from the scriptures, and let them come to know the great truths of the eternal gospel as set forth in these words of the Almighty.
 * Selections from Addresses of President Gordon B. Hinckley, Ensign, Mar. 2001, 64.

 * One of the bellwether marks of the growth and vitality of the Church is the construction of temples. . . . We will keep on working to bring the temples to the people, making it more convenient for Latter day Saints everywhere to receive the blessings which can only be had in these holy houses.
 * The Work Goes On, Ensign, May 2001, 1.

 * You can be excellent in every way. You can be first class. There is no need for you to be a scrub. Respect yourself. Do not feel sorry for yourself. Do not dwell on unkind things others may say about you. Polish and refine whatever talents the Lord has given you. Go forward in life with a twinkle in your eye and a smile on your face, but with great and strong purpose in your heart. Love life and look for its opportunities.
 * How Can I Become the Woman of Whom I Dream? Ensign, May 2001, 93.

 * I come to you tonight with a plea that we stop seeking out the storms and enjoy more fully the sunlight. I am suggesting that as we go through life we try to "accentuate the positive." I am asking that we look a little deeper for the good, that we still our voices of insult and sarcasm, that we more generously compliment virtue and effort.
 * Be Not Afraid, Only Believe, CES Fireside for Young Adults, September 9, 2001.

 * The great genius of this church is work. Everybody works. You do not grow unless you work. Faith, testimony of the truth is just like the muscle of my arm. If you use it, it grows strong. If you put it in a sling, it grows weak and flabby. We put people to work. We expect great things of them, and the marvelous and wonderful thing is they come through.
 * Speaking to the Los Angeles World Affairs Council, June 12, 2002.

 * I would like to suggest to you that you ‘grab life by the horns’ and do not let life grab you by the horns. You take control of your lives. … Do not let life control you. … Take charge. Rise to the divinity that is within you.
 * Ensign, June 2003, 74–75.

 * My children and I were at her bedside as she slipped peacefully into eternity. As I held her hand and saw mortal life drain from her fingers, I confess I was overcome. Before I married her, she had been the girl of my dreams, to use the words of a song then popular. She was my dear companion for more than two-thirds of a century, my equal before the Lord, really my superior. And now in my old age, she has again become the girl of my dreams.
 * The Women in Our Lives, Sunday Morning Session, General Conference, October 3, 2004

 * The best thing you can do is just keep busy, keep working hard, so you’re not dwelling on it all the time. Work is the best antidote for sorrow.
 * Discussing the death of his wife with Larry King, 2004.

 * Somehow forgiveness, with love and tolerance, accomplishes miracles that can happen in no other way.
 * Forgiveness, Liahona, Nov 2005, 81–84.

 * By and large, I have come to see that if we complain about life, it is because we are thinking only of ourselves.
 * Words of the Prophet: Forget Yourself and Serve, New Era, Jul 2006, 2–5.

 * The wind is blowing and I feel like the last leaf on the tree. Actually, my health is quite good despite all the rumors to the contrary. Skillful doctors and nurses keep me on the right track; some of you may go before I do.
 * The Things of Which I Know Sunday Morning Session, General Conference, April 1, 2007.

 * So long as this church has any resources, those resources will be made available to those in need, anywhere in the world.
 * Speech given in Honduras, November 1998, following Hurricane Mitch

title: Gordon B. Hinckley


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User talk:198.29.0.100

An editor using this IP address deleted an entire quote from Bill O'Reilly (commentator) while claiming a mere "spelling correction" in the edit summary. This appears to be an attempt to deceive, a bad-faith edit that is perhaps one step short of vandalism. Please ensure that your edit summaries reflect the actual edit. Thank you for your cooperation. ~ Jeff Q (talk) 04:47, 12 March 2007 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

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- InvisibleSun 05:30, 12 March 2007 (UTC)

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Talk:Pete Wentz

Why was this made? There is already a Wikiquote article for him. Just under the name Peter Wentz, not Pete.

title: Talk:Pete Wentz


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Air (visual novel)

Air is a Japanese visual novel which was developed by Key and released on September 8, 2000. It was later adapted into a manga series which ran between August 10, 2004 and February 10, 2006 in Japan. An anime series by Kyoto Animation aired in Japan between January 6, 2005 and March 31, 2005, containing thirteen episodes. Two additional episodes of the Air anime were aired after the conclusion of the main plot called Air in Summer. These episodes expanded on the back-story of Air on the events that were the cause for Misuzu's curse. An animated film by Toei Animation was released in Japanese theaters on February 5, 2005. The series follows Yukito Kunisaki who is on a journey looking for the "girl in the sky". He comes upon a small seaside town on his trip and meets three strange girls in the town. Yukito quickly starts to suspect one of them of being the girl he has been searching for.

No element of the series has ever been officially translated into English so the quotations will vary slightly depending on the translation source.

Visual novel

 * [The quote which appears on the cover of each Air visual novel release. The text was always presented in this fashion.]
 * The days which are wrapped in the scene of summer and to pass gently An encounter with the girls repeated in the sunlight Summer continues to where as well She is waiting in the air

Kano: Magic exists to make other people happy, you know. (魔法ってね、誰かを幸せにするためにあるんだよ - mahou tte ne, dareka o shiawase ni suru tame ni aru n da yo)

Minagi: There's no point to having wings, when you cannot fly."

Misuzu I can feel another me somewhere up in the sky."

~Breeze~ [2005.1]

 * [A disembodied female voice speak while a view of the sky is shown.]
 * Voice: My child, listen carefully. The story that I'm about to tell you is very important. It is a long, long story of a journey that will be passed down from parent to child endlessly, starting now.

 * [Yukito meets Misuzu for the first time.]
 * Misuzu: Hello.
 * Yukito: [In thought] Who is this person?
 * Misuzu: Are you alone? [Yukito tries to ignore her, but Misuzu moves closer.] It's hot, isn't it?
 * Yukito: [In thought] What is it? Why are you here? Is it money? If it is, then I have none.
 * Misuzu: Are you thirsty? I'll buy a drink. [Misuzu runs off to buy a drink, and when she's coming back, she trips, hitting her face on the ground. She comes back and hands him the drink.] Here.
 * Yukito: You fell.
 * Misuzu: G-Gao... [Yukito takes a drink of the peach juice, but hates the taste and starts coughing.]
 * Yukito: [In thought, reading the juice label.] Gooey Concentrated Peach Flavored. [Yukito squeezes out the rest of the juice.]
 * Misuzu: [Trying to stop him from wasting the juice.] Why did you do that?
 * Yukito: You're teasing me, aren't you?
 * Misuzu: That's not true. This drink is good. [Misuzu takes a drink of the juice, enjoying its taste.]

 * [Yukito meets Kano for the first time. Yukito has just dropped into a creak trying to catch his doll that a dog, named Potato, stole.]
 * Kano: What are you doing?
 * Yukito: A mysterious extraterrestrial creature stole my doll and ran away.
 * Potato: [Potato jumps up next to Kano on the bridges' edge.] Piko!
 * Kanon: You mean him? Potato isn't an extraterrestrial creature. He's a wild dog from my neighborhood.
 * Yukito: That thing was actually a dog?
 * Potato: Piko pikopiko. [Kano nods in agreement.] Pikopiko pikopikopiko pikori. [Kano continues to agree.]
 * Kano: Oh, I see. I'm sorry for the trouble we've caused you.
 * Yukito: Why are you apologizing?
 * Kano: That's because Potato took your doll and ran all the way here. Apparently, he wanted to play with you.
 * Potato: Pikopiko.
 * Yukito: You understand what he's saying?
 * Kano: Yeah, he's my friend. Right, Potato?
 * Potato: Pikopiko.
 * Yukito: [Gets up and walks to dry land.] It seems there are worlds on this planet that I don't know. Sorry. [Noticing a bright yellow ribbon tied around Kano's right wrist.] Are you...hurt?
 * Kano: Oh, this? Um, well...No, I'm still keeping that a secret. I'm Kirishima Kano. You are?
 * Yukito: Kunisaki Yukito.
 * Kano: Are you free by any chance?
 * Yukito: Yeah.
 * Kano: All right! I'll name you Free Free Planeting Number Two!
 * Yukito: Who's Number One?
 * Kano: Me. Potato is Number Three.
 * Potato: Piko.
 * Yukito: What does a Free Free Planeting do?
 * Kano: You're just free. That's the fate of a Free Free Planeting. Potato, we're free, right?
 * Potato: Pikopiko.
 * [They walk a little farther, and then Kano stops to inform Yukito she has to leave.]
 * Kano: I have to go to school now, so we must part here. [Kano runs off.]
 * Yukito: [Calling after her.] Aren't you a Free Free Planeting?
 * Kano: [Stops and turns around.] You actually believed something like that? You're such a kid! See you! [Kano turns and starts to run off again.]
 * Yukito: Are all the one's wearing that uniform weird or something? [Yukito starts to walk off, but is stopped when he hears Kano.]
 * Kano: Hey!
 * Yukito: What is it?
 * Kano: Have you ever wondered what you could do if you could use magical powers?
 * Yukito: [Short pause.] Huh?
 * Kano: [Small laugh.] You look surprised. See you! [Kano turns and runs off again.]
 * Yukito: [In thought.] Magic?

 * Misuzu: Misuzu-chin is in a pinch!

 * Yukito: It was the beginning of a summer that was as short as a stars twinkle....and as long as an eternity.

 * Yukito: Get away from my ramen!

~Town~ [2005.7]

 * Michiru: HEY! LOOK OUT YUKITO! [headbuts him]
 * Yukito: Quit attack me, ya little spazz!
 * Michiru: What are you so upset about? What's the matter? A little girl too much you to handle?
 * Yukito: Oh, shaddup!

~Wing~ [2005.5]

 * Tohno: [speaking to Yukito] Have you ever spent time in one place like this? To share your happiness with someone.  To share the joy of living for the sake of someone other than yourself.

 * Tohno: The taller I am, the closer I am to the sky.

 * Tohno: Do my wings have any meaning if I can't use them to fly?

~Star~ [2005.6]

 * Michiru: [speaking to Tohno] People can't live without their memories. But they can't live on their memories alone, either.  They have to wake up from their dreams.  Those dreams will turn into sadness if they don't....Even if you wake up from your dream, your memories will still be there.  So please smile.  I want our memories to be happy to the very end....I wish everyone would keep smiling so that everyone could be happy and everybody could be warmer.

~Dream~ [2005.7]

 * Yukito: [speaking to Misuzu about her journal] So from now on, write what you want to do, instead of what you did….I'll help you do whatever you write.

~Natsu~ [2005.8]

 * Ryuuya: Just pray with your heart. Your wish will come true.

~Moon~ [2005.9]

 * Ryuuya: Families live so close together it's almost suffocating.

 * Kanna: [speaking to Ryuuya] This is my last order. Live happily the rest of your life.

~Air~ [2005.12]

 * Haruko: [speaking about Misuzu] Aren't families great? The happiest and the most painful, everything is there.  That's precisely what it means for people to live.  So I lived.  I lived together with her.  We were brash, ragged, strong, and weak…..I have faith now that I'm her mother.  Even though I might not be great, I'm her mother.

 * Haruko: [speaking to Sora] The sky is a forever unreachable place for we humans, who have no wings. So you must fly!  For us, since we have no wings.  People's dreams and wishes, return them all to this sky!  Please!  That way, we'll be able to live peacefully.  That's what I feel.

title: Air (visual novel)


text: User:ZeroSixOneTwo

title: User:ZeroSixOneTwo


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Harrison Bergeron (film)

Harrison Bergeron is a 1995 made for television movie about a young man who is smarter than his peers, and is not affected by the usual "Handicapping" which is used to train all Americans so everyone is of equal intelligence.
 * Directed by Bruce Pittman. Written by Arthur Crimm, based on Kurt Vonnegut's short story Harrison Bergeron.

Welcome to the future. It's a no-brainer.

Harrison Bergeron

 * You haven't made everybody equal. You've made them the same. And there's a big difference.
 * I hope you understand what I've been trying to show you. You see...the most important thing about a person is what makes him different from anybody else. And that difference is what's gonna make someone else to fall in love with you.
 * Since I've been here, I've been lucky enough to really love someone, and to know all the things about her that are special, and that are different - and love all of them. That kind of love - real love - is the greatest thing in the world.
 * When they took away envy, they took away love too.
 * If I have such a great life ahead of me, how come I feel so lousy every time I think about living it?

John Klaxon

 * As you know, since the second revolution, America has been striving to create a truly egalitarian society, a society with average people. Well the problem is, to run such a society requires certain high administrative functions that the average person is simply incapable of performing.
 * Can you imagine how I must feel, knowing that I'm striving to create a world in which no Beethoven will ever be born? But it has to be, not just because of some words in a constitution. It has to be.

President McCloskey

 * [The randomly selected president is disturbed due to a national emergency while watching a game show that involves a big pumpkin] It'd better be important, it's almost time for the big pumpkin.

Technician

 * [notices Harrison Bergeron] Pleasure to meet you, young fellow. You've come in a good time. Say, how would you like to pick the next governor of Connecticut?

Jennifer

 * [considers whether to approve a new sitcom] Well, ah, there's certainly nothing fresh or original in the concept. The, ah, writing was mundane, the acting is, ah, pedestrian...I like it!

Other

 * It's lonely, being smart.
 * The intelligence gene is the hardest to wipe out.
 * You shouldn't learn anything from television.

Dialogue

 * Harrison Bergeron: Anyway, I don't think you're all that stupid.
 * Alma Starbuck: Thanks. [smiles in joy] Well, I don't think that you're all that smart.

 * Garth Bergeron: I can't believe you're getting married.
 * Harrison Bergeron: Me neither.
 * Garth Bergeron: You like her though? She's nice, isn't she?
 * Harrison Bergeron: Yeah. I mean, I guess she seems nice. But I spent two hours with her, now I'm gonna spend the rest of my life with her. Does that make sense to you?
 * Garth Bergeron: Sure.

 * Harrison Bergeron: [gets dressed up] What if we don't hit it off?
 * George Bergeron: I know how you feel. When I first got to meet your mom I was up all night, worrying what if the computer screwed up. But it picked the absolute 100% perfect girl for me. And it will for you too. You'll see.

 * Harrison Bergeron: Hey, who is the old guy in King Lear?
 * Phillipa: King Lear?
 * Harrison Bergeron: No, the actor.
 * Phillipa: Macaulay Culkin.

 * [while on the phone with the newly randomly selected Connecticut governor]
 * Technician: Someone will be contacting you later today to work out the details of your inauguration.
 * The newly randomly selected (female) Connecticut Governor: Do I have time to get my hair done?

 * [Harrison Bergeron gets to see an official having a video conference with a private citizen who also serves as the randomly selected president]
 * President McCloskey: No, no way.
 * Reynolds: Mr. President, the Premier is only asking for another 24 hours. He wants the approval of the Moroccan parliament. He fears a civil war be axed(?) without their backing.
 * President McCloskey: Fuck 'em. I told them two weeks ago if they didn't agree to dismantle that factory under our supervision, we'd bomb the shit out of them! Now they've got one hour to agree, otherwise - bombs away.
 * Reynolds: But Mr. President, the installation is only 5 miles outside of Rabat. The nuclear fallout could be apocalyptic.
 * President McCloskey: Well, that's what they get for building a T-bomb when we told them not to. Those cocksuckers got to learn not to fuck with us. 59 minutes!
 * Newman: Inform the Premiere. Tell mission control to make final preparations for the strike.
 * [a female official complies and walks away]
 * Reynolds: You've got to be kidding me. Shouldn't we get Klaxon down here?
 * Newman: You know his motto - [cynically] the will of the people.
 * Reynolds: Well, this isn't the people! This is some steel worker from Scranton we picked as president!
 * Newman: I'll remind you, Mr. Reynolds, that since that nasty Canadian business, American policy - brutal and unsophisticated as it is - does work. The rest of the world seems has learned to use the president's stern words [cynically] that they can't...fuck...with us.
 * Reynolds: This Moroccan business is different. The Premiere is at an impossible situation with a board of dispute in Algeria and an unrest in his army. The president does not understand the complexity of the matter. Now, he may be an average person, but I can assure you leaders of other nations are not average. They are subtle, sophisticated men and dealing with them takes great skill and patience and diplomacy!
 * Female official: Sir, the Moroccan Premiere has agreed to the terms of the president's ultimatum.
 * [Harrison Bergeron sighs the words "thank you" in relief in the corner]
 * Newman: [smiles cynically] As you were saying?

 * TV Announcer - San Quentin: This is the first execution to be held under the new law passed by the board of legislators that extends capital punishment to traffic offences. Francis Narrows (?) is about to pay the ultimate price for making an illegal left turn. Besides me is Lorraine Newbound, head of the Miami chapter of the league *against* *non* capital punishment. Now, Ms. Newbound, you are of course in favor of this new law.
 * Ms. Newbound: Absolutely. I just wish they would go one step further and include non moving violations.
 * TV Announcer - San Quentin: Parking offences?
 * Ms. Newbound: Well, a crime is a crime. Why should we pay good money for jails just to keep criminals alive? Death to all crooks! [smiles in joy]

 * [after watching a pilot for a new sitcom]
 * Mr. TV: There were a couple of pretty clever jokes here or there, but I'm sure broadcast standards can whip them out. Let's order 13. What did you think about that, Harrison?
 * Harrison Bergeron: It was terrible.
 * Mr. TV: Yes, they did a fine job.
 * Harrison Bergeron: I can't believe I used to watch this stuff.
 * Mr. TV: Well, we all did. Even in the old days television tended to descend to the level of the least common denominator. But now and then shows of some quality would sneak through. Now WE, on the other hand, have made a conscious decision never to air anything that can't be appreciated by everyone watching, so we'd be able to eliminate quality altogether.

Cast

 * Sean Astin — Harrison Bergeron
 * Miranda de Pencier — Phillipa
 * Eugene Levy — President McCloskey
 * Christopher Plummer — John Klaxon
 * Peter Boretski - Newman
 * Roger Dunn - George Bergeron
 * Jayne Eastwood - Ms. Newbound
 * Hal Eisen - TV Announcer - San Quentin
 * Matthew Ferguson - Garth Bergeron
 * Michael Fletcher - Technician
 * Wendy Hopkins - Jennifer
 * Hogan Montana - Mr. TV
 * Natalie Radford - Alma Starbuck
 * Ron White - Reynolds

title: Harrison Bergeron (film)


text:
Georgian-Abkhazian conflict

The Georgian-Abkhazian conflict involves ethnic conflict between Georgians and the Abkhaz people in Abkhazia, a de facto independent, partially recognized republic. In a broader sense, one can view the Georgian–Abkhaz conflict as part of a geopolitical conflict in the Caucasus region, intensified at the end of the 20th century with the dissolution of the Soviet Union in 1991. The conflict, one of the bloodiest in the post-Soviet era, remains unresolved. The Georgian government has offered substantial autonomy to Abkhazia several times. However, both the Abkhaz government and the opposition in Abkhazia refuse any form of union with Georgia. Abkhaz regard their independence as the result of a war of liberation from Georgia, while Georgians believe that historically Abkhazia has always formed part of Georgia.

Quotes

 * Грузинам здесь уже не жить, в Абхазии они могут только умирать.
 * Translation: Georgians can't live here anymore, in Abkhazia they can only die.
 * V. Smir, newspaper "Komsomolskaya pravda" (19 December 1992)

title: Georgian-Abkhazian conflict


text:
User talk:220.227.133.92

Incidents of deliberate vandalism have resulted in this IP address being temporarily blocked from editing. ~ Kalki 14:18, 12 March 2007 (UTC)

title: User talk:220.227.133.92


text:
User talk:66.244.215.162

~ UDScott 15:03, 12 March 2007 (UTC)

title: User talk:66.244.215.162


text:
User talk:204.118.113.237

March 2007
~ UDScott 15:05, 12 March 2007 (UTC)

May 2007
~ UDScott 17:02, 1 May 2007 (UTC)

June 2007
Please stop adding nonsense to Wikiquote. It is considered vandalism. If you want to experiment, please use the sandbox. Wikiquote exists for the collecting of notable quotations of famous people and famous works. For a quick overview of what Wikiquote is, read Wikiquote, and also What Wikiquote is not for a list of common activities that Wikiquote does not support. When people are not interested in responsibly contributing to the development of the project incidents of their deliberate vandalism can result in their usernames or IP addresses being blocked from editing. Thank you. -- Herby talk thyme 13:07, 8 June 2007 (UTC)

September 2007
Please stop adding nonsense to Wikiquote, as you did to Abraham Lincoln. It is considered vandalism. If you would like to experiment, use the sandbox. Wikiquote exists for the collecting of notable quotations of famous people and famous works. For a quick overview of what Wikiquote is, read Wikiquote, and also What Wikiquote is not for a list of common activities that Wikiquote does not support. When people are not interested in responsibly contributing to the development of the project incidents of their deliberate vandalism can result in IP addresses being blocked from editing. Thank you. —LrdChaos (talk) 18:13, 10 September 2007 (UTC)

- InvisibleSun 18:07, 21 September 2007 (UTC)

October 2007
~ UDScott 16:10, 12 October 2007 (UTC)

March 2008
~ UDScott 18:54, 28 March 2008 (UTC)

title: User talk:204.118.113.237


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Peter Beard

Peter Hill Beard (born January 22, 1938 - April 19, 2020) is an American photographer.

Quotes

 * You know what they say - the sweetest word in the English language is revenge.
 * Interview magazine, 1978.

 * The whole world is a scab. The point is to pick it constructively.
 * Loose Talk, 1980.

title: Peter Beard


text:
User talk:85.12.64.148

~ UDScott 15:16, 12 March 2007 (UTC)

~ UDScott 16:00, 16 March 2007 (UTC)

title: User talk:85.12.64.148


text:
User talk:155.43.144.4

~ UDScott 15:44, 12 March 2007 (UTC)

~ Kalki (talk · contributions) 03:52, 6 May 2011 (UTC)

title: User talk:155.43.144.4


text:
Category:ION Television shows

These articles feature original television shows from the ION Television channel (formerly called PAX TV).

title: Category:ION Television shows


text:
User talk:Tejano2007

Hi. Welcome to English Wikiquote. Enjoy!
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title: User talk:Tejano2007


text:
User talk:BONGU SEAN~enwikiquote

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Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

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Renamed
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title: User talk:BONGU SEAN~enwikiquote


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User talk:Georgeim

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Talk:300 (film)

I want to quote a dialogue between Gorgo and Leonidas (the scene after the oracle, when they are in bed). I cannot make up correctly what Leonidas says to make Gorgo reply "That is not a question that should be....". Any help?
 * "then what must a king do to save his world when the laws he is sworn to protect force him to do nothing?" Master son 00:37, 26 May 2007 (UTC)

Chronological Order
Would anyone be opposed to putting the quotes in chronological order, in their respective headings? I'm an organization freak, and wouldn't mind doing it. Mrlewand 17:20, 20 March 2007 (UTC)
 * This would be most welcome - I haven't yet seen the film (I'm going to this afternoon), so I wouldn't know the proper order of things. If you do, please resort them as they appeared in the film. Thanks! ~ UDScott 17:24, 20 March 2007 (UTC)

Well, I put in order everything I could remember. I might end up seeing it a 3rd time (or more), so I'll try to keep mental note of things. Everyone else is free to continue my work. Mrlewand 00:08, 21 March 2007 (UTC)

I'm trying to recall the quote where one of the Spartans cuts off the other guys arm just as he's about to whip them and he snivels something about his arm and then someone else says "Its not your arm anymore" a little help would be greatly appreciated. Also I could use some help with the quote about the shield being heavy and the helmet being hot right before he attacks for the last time. crsoccerfreak19 14:15, 12 April 2007

Edit
Fixed one line, the recurrence of the "fight in the shade" bit. Daxos wasn't present (still waiting for his "crack at the Persians") at that point. And it was Astinos, laughing at Stelios for his earlier comment. Onikage725 03:19, 26 March 2007 (UTC)

Captain's name - Artemis?
Can anyone tell me where you got the Captain's name from? The official site does not list him as such. Nor does IMDb or Rotten Tomatoes. Quite frankly, if the Official site doesn't mention this - then it should not be in the cast list as such. I welcome other opinions on this before I change it though. For further explanation read the Production Notes from the official site Master son 01:03, 26 May 2007 (UTC)

The Deaths of the Spartan Women?
I am pretty sure I can't be the only one who saw completely different connotations in the words of Xerxes. I am pretty sure he was implying the rape of the Spartan women, not their deaths.

Jaimeastorga2000 23:56, 26 October 2007 (UTC)

Drinking game
Take a shot every time the words "sparta," "spartan," or "spartans" appear on this page. You'd think the audience could figure out where this movie takes place after the first bagillion "sparta"s.

This comment was relevant to the betterment of this article. --66.31.174.231 17:56, 19 July 2008 (UTC)

Quote limit
As part of the Copyright Cleanup Project to avoid violation of copyright laws, this article has been trimmed to its limit of no more than 9 medium-sized quotes, based on its running time of 117 minutes. If you would like to add another quote to the page, you must first remove one already there. Please see Limits on quotations for more information. ~ UDScott 02:46, 11 January 2009 (UTC)

title: Talk:300 (film)


text:
User talk:69.66.56.89

- InvisibleSun 20:35, 12 March 2007 (UTC)

title: User talk:69.66.56.89


text:
User talk:203.130.202.85

- InvisibleSun 20:42, 12 March 2007 (UTC)

title: User talk:203.130.202.85


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User talk:66.37.239.14

- InvisibleSun 20:44, 12 March 2007 (UTC)

title: User talk:66.37.239.14


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Alan Bennett

Alan Bennett (born 9 May 1934) is an English playwright, screenwriter, memoirist, essayist and actor. He first came to notice as a writer-performer of Beyond the Fringe. His plays include Forty Years On, An Englishman Abroad, Talking Heads, A Question of Attribution, The Madness of King George and The History Boys. He also created the sketch comedy On the Margin in 1966 with John Sergeant.

Quotes

 * Geoff: We started off trying to set up a small anarchist community, but people wouldn't obey the rules.
 * Getting On, Act 1 (1972).
 * Polly: Education with socialists, it's like sex, all right as long as you don't have to pay for it.
 * Getting On, Act 1.
 * Brian (asked how he feels about being a politician): Passes the time. Fills in that awkward gap between the cradle and the grave.
 * Getting On, Act 1.
 * George: That flaming dog has messed on our steps again. It's the one species I wouldn't mind seeing disappear from the face of the earth. I wish they were like the White Rhino—six of them left in the Serengeti National Park, and all males. Do you know what dogs are? They're those beer-sodden soccer fans piling out of coaches in a lay-by, yanking their cocks out without a blush and pissing up against the wall thirty-nine in a row. I can't stand it.
 * Polly: Question is whether you hate the coach party because they're like the dogs or hate the dogs because they're like the coach party.
 * George: I hate them all.
 * Getting On, Act 1.
 * Mrs Wicksteed: Of course, I've known for years our marriage has been a mockery. My body lying there night after night in the wasted moonlight. I know now how the Taj Mahal must feel.
 * Habeas Corpus (1973).
 * I lack what the English call character, by which they mean the power to refrain.
 * An Englishman Abroad (1983).
 * That's a bit like asking a man crawling across the Sahara whether he would prefer Perrier or Malvern water.
 * Quoted in The Daily Telegraph, 30 October 2004.
 * When asked by Sir Ian McKellen, in 1997, whether he was heterosexual or homosexual.

On the Margin (1966)
Cited from Frank Muir's Book of Comedy Sketches

 * "Then I want to end up 'Norwich. Well it's an epigrammatic way of saying 'Knickers off ready when I come home".
 * Counsel: [You are charged with] loitering to commit a felony. Now then Mr Golightly...
 * Golightly: Call me Fingers.

Forty Years On (1969)
Quotations are cited from Plays One (London, [1991] 1996)

 * Lady Dundown: How can the Zulu expect to be treated as civilized people if they declare war in the middle of the season!
 * Lady Dundown: I have never understood this liking for war. It panders to instincts already catered for within the scope of any respectable domestic establishment.
 * Act 1, p. 40.
 * Headmaster: Clad in the magnificent white silk robes of an Arab prince, with in his belt the short curved, gold sword of the Ashraf descendants of the Prophet, he hoped to pass unnoticed through London. Alas, he was mistaken. "Who am I?" he would cry despairingly. "You are Lawrence of Arabia" passers-by would stop him and say, "And I claim my five pounds."
 * Act 1, p. 56.
 * Headmaster: Memories are not shackles, Franklin, they are garlands.
 * Act 1.
 * Headmaster: They were all socialists. Why is it always the intelligent people who are socialists?
 * Act 2, p. 75.
 * Of the Bloomsbury group.
 * Schoolmaster: But God, whatever else He is, and of course He is everything else, is not a fool.
 * Act 2, p. 78.
 * Franklin: Have you ever thought, Headmaster, that your standards might perhaps be a little out of date? Headmaster: Of course they're out of date. Standards always are out of date. That is what makes them standards.
 * Act 2, p. 80.
 * Headmaster: Mark my words, when a society has to resort to the lavatory for its humour, the writing is on the wall.
 * Act 2, p. 80.
 * Franklin: Sapper, Buchan, Dornford Yates, practitioners in that school of Snobbery with Violence that runs like a thread of good-class tweed through twentieth-century literature.
 * Act 2.
 * Bennett is often credited with having coined the pun "snobbery with violence", though he himself pointed out in Writing Home (1994), p. 199, that the phrase had been used by Count Geoffrey Potocki de Montalk in 1932 as the title of a pamphlet.

Writing Home (1994)

 * I tried to explain to her the significance of the great poet, but without much success, The Waste Land not figuring very largely in Mam's scheme of things. "The thing is," I said finally, "he won the Nobel Prize." "Well," she said, with that unerring grasp of inessentials which is the prerogative of mothers, "I’m not surprised. It was a beautiful overcoat."
 * Introduction, p. x (1994).
 * He had never read Proust, but he had somehow taken a short cut across the allotments and arrived at the same conclusions.
 * "Russell Harty, 1934 – 1988", p. 52 (1988).
 * An article on playwrights in the Daily Mail, listed according to Hard Left, Soft Left, Hard Right, Soft Right and Centre. I am not listed.  I should probably come under Soft Centre.
 * Diary entry for November 11, 1981, p. 117.
 * The majority of people perform well in a crisis and when the spotlight is on them; it's on the Sunday afternoons of this life, when nobody is looking, that the spirit falters.
 * Diary entry for October 13, 1984, pp. 137–138.
 * To play Trivial Pursuit with a life like mine could be said to be a form of homeopathy.
 * Diary entry for June 7, 1985, p. 143.
 * We have fish and chips, which W. and I fetch from the shop in Settle market-place. Some local boys come in and there is a bit of chat between them and the fish-fryer about whether the kestrel under the counter is for sale.…Only when I mention it to W. does he explain Kestrel is now a lager.  I imagine the future is going to contain an increasing number of incidents like this, culminating with a man in a white coat saying to one kindly, "And now can you tell me the name of the Prime Minister?"
 * Diary entry for July 25, 1985, p. 144.
 * Kafka could never have written as he did had he lived in a house. His writing is that of someone whose whole life was spent in apartments, with lifts, stairwells, muffled voices behind closed doors, and sounds through walls.  Put him in a nice detached villa and he’d never have written a word.
 * Diary entry for June 27, 1988, p. 177.
 * I have no doubt that in heaven the angels will regard the blessed as a necessary evil.
 * Diary entry for August 9, 1985, p. 290.
 * One of the good things about Larkin is that he still has you firmly by the hand as you cross the finishing-line, whereas reading Auden is like doing a parachute-drop: for a while the view is wonderful, but then you end up on your back in the middle of a ploughed field and in the wrong county.
 * "Instead of a Present", p. 323 (1982).
 * The Channel is a slipper-bath of irony through which we pass these serious Continentals in order not to be infected by their gloom.
 * "Kafka in Las Vegas", p. 335 (1987).
 * He is interested in the feelings of the squash ball, and of the champagne bottle that launches the ship. In a football match his sympathy is not with either of the teams but with the ball, or, in a match ending nil-nil, with the hunger of the goalmouth.
 * "Kafka in Las Vegas", p. 336.
 * However, living in Tel Aviv, he was spared the fate of equivalent figures in English culture, an endless round of arts programmes where those who have known the famous are publicly debriefed of their memories, knowing as their own dusk falls that they will be remembered only for remembering someone else.
 * "Kafka in Las Vegas", p. 347.
 * Referring to Max Brod
 * Our father the novelist; my husband the poet. He belongs to the ages – just don't catch him at breakfast.  Artists, celebrated for their humanity, they turn out to be scarcely human at all.
 * "Kafka in Las Vegas", p. 348.
 * Schweitzer in the Congo did not derive more moral credit than Larkin did for living in Hull.
 * "Alas! Deceived", p. 367 (1993).
 * Writer: I don’t know whether you've ever looked into a miner's eyes – for any length of time, that is. Because it is the loveliest blue you've ever seen.  I think perhaps that's why I live in Ibiza, because the blue of the Mediterranean, you see, reminds me of the blue of the eyes of those Doncaster miners.
 * "The Pith and its Pitfalls", p. 384 (1981).
 * Writer: What, above all, I'm primarily concerned with is the substance of life, the pith of reality. If I had to sum up my work, that's it, really.  I'm taking the pith out of reality.
 * "The Pith and its Pitfalls", p. 384 (1981).
 * If you find yourself born in Barnsley and then set your sights on being Virginia Woolf it is not going to be roses all the way.
 * "The Pith and its Pitfalls", p. 385 (1981).

title: Alan Bennett


text:
User:Brian Barbera~enwikiquote

~ UDScott 14:54, 21 March 2007 (UTC)

title: User:Brian Barbera~enwikiquote


text:
Mircea Eliade

Mircea Eliade (13 March 1907 {O.S. 28 February} – 22 April 1986) was a Romanian historian of religion, fiction writer, philosopher, and professor at the University of Chicago. His most enduring and influential contribution to religious studies was possibly his theory of Eternal Return, which holds that myths and rituals do not simply record or imitate hierophanies, but, at least to the minds of the religious, actually participate in them.

Quotes

 * The crude product of nature, the object fashioned by the industry of man, acquire their reality, their identity, only to the extent of their participation in a transcendent reality.
 * The Myth of the Eternal Return (1954) [also published as Cosmos and History (1959)].

 * In virtue of this, the artisan is a connoisseur of secrets, a magician; thus all crafts include some kind off initiation and are handed down by an occult tradition. He who 'makes' real things is he who knows the secret of making them.
 * The Forge and the Crucible (1956).

 * The Experience of Sacred Space makes possible the "founding of the world": where the sacred Manifests itself in space, the real unveils itself, the world comes into existence.
 * The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)].

 * Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i.e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e.g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.
 * The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)]

 * These thirty years, and more, that I've spent among exotic, barbaric, indomitable gods and goddesses, nourished on myths, obsessed by symbols, nursed and bewitched by so many images which have come down to me from those submerged worlds, today seem to me to be the stages of a long initiation. Each one of these divine figures, each of these myths or symbols, is connected to a danger that was confronted and overcome. How many times I was almost lost, gone astray in this labyrinth where I risked being killed... These were not only bits of knowledge acquired slowly and leisurely in books, but so many encounters, confrontations, and temptations. I realize perfectly well now all the dangers I skirted during this long quest, and, in the first place, the risk of forgetting that I had a goal... that I wanted to reach a "center".
 * Journal entry (10 November 1959) published in No Souvenirs (1977), 74-5. Journal II, 1957-1969 (1989).

 * For those to whom a stone reveals itself as sacred, its immediate reality is transmuted into supernatural reality. In other words, for those who have a religious experience all nature is capable of revealing itself as cosmic sacrality.
 * The Sacred and the Profane: The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961).

 * A religious phenomenon will only be recognized as such if it is grasped at its own level, that is to say, if it is studied as something religious. To try to grasp the essence of such phenomenon by means of physiology, psychology, sociology, economics, linguistics, art or any other study is false; it misses the one unique and irreducible element in it — the element of the sacred.
 * Patterns in Comparative Religion (1963), as translated by Rosemary Sheed, p. xiii

 * Psychoanalysis justifies its importance by asserting that it forces you to look to and accept reality. But what sort of reality? A reality conditioned by the materialistic and scientific ideology of psychoanalysis, that is, a historical product...
 * Journal entry (7 October 1965) as published in No Souvenirs (1977) later retitled Journal II, 1957-1969 (1989), p. 269.

 * The History of Religions is destined to play an important role in contemporary cultural life. This is not only because an understanding of exotic and archaic religions will significantly assist in a cultural dialogue with the representatives of such religions. It is more especially because … the history of religions will inevitably attain to a deeper knowledge of man. It is on the basis of such knowledge that a new humanism, on a world-wide scale, could develop.
 * The Quest: History and Meaning in Religion (1969), p. 3.

 * It is not without fear and trembling that a historian of religion approaches the problem of myth. This is not only because of that preliminary embarrassing question: what is intended by myth? It is also because the answers given depend for the most part on the documents selected.
 * The Quest: History and Meaning in Religion (1969), p. 72.

 * The history of religions reaches down and makes contact with that which is essentially human: the relation of man to the sacred. The history of religions can play an extremely important role in the crisis we are living through. The crises of modern man are to a large extent religious ones, insofar as they are an awakening of his awareness to an absence of meaning.
 * Ordeal by Labyrinth, Conversations with Claude-Henri Rocquet (1982), p. 148

 * The interpretations of Freud are more and more successful because they are among the myths accessible to modern man. The myth of the murdered father, among others, reconstituted and interpreted in Totem and Taboo. It would be impossible to ferret out a single example of slaying the father in primitive religions or mythologies. This myth was created by Freud. And what is more interesting: the intellectual élite accept it (is it because they understand it? Or because it is "true" for modern man?)
 * No Souvenirs (1977) later retitled Journal II, 1957-1969 (1989), p. 117.

 * TRINITY. Trinitarian doctrine touches on virtually every aspect of Christian faith, theology, and piety, including Christology and pneumatology, theological epistemology (faith, revelation, theological methodology), spirituality and mystical theology, and ecelesial life (sacraments, community, ethics). This article summarizes the main lines of trinitarian doctrine without presenting detailed explanations of important ideas, persons, or terms. The doctrine of the Trinity is the summary of Christian faith in God, who out of love creates humanity for union with God, who through Jesus Christ redeems the world, and in the power of the Holy Spirit transforms and divinizes (2 Cor. 3:18). The heart of trinitarian theology is the conviction that the God revealed in Jesus Christ is involved faithfully and unalterably in covenanted relationship with the world. Christianity is not unique in believing God is "someone" rather than something," but it is unique in its belief that Christ is the personal Word of God, and that through Christ's death and resurrection into new life, "God was in Christ reconciling all things to God" (2 Cor. 5:19). Christ is not looked upon as an intermediary between God and world but as an essential agent of salvation. The Spirit poured out at Pentecost, by whom we live in Christ and are returned to God (Father), is also not a "lesser God" but one and the same God who creates and redeems us. The doctrine of the Trinity is the product of reflection on the events of redemptive history, especially the Incarnation and the sending of the Spirit.
 * "Trinity" article in The Encyclopedia of Religion (1987) Vol 15, p. 53

 * Exegetes and theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity, even though it was customary in past dogmatic tracts on the Trinity to cite texts like Genesis 1:26, "Let us make humanity in our image, after our likeness" (see also Gn. 3:22, 11:7; Is. 6:23) as proof of plurality in God. Although the Hebrew Bible depicts God as the father of Israel and employs personifications of God such as Word (davar), Spirit (ruah), Wisdom (hokhmah), and Presence (shekhinah), it would go beyond the intention and spirit of the Old Testament to correlate these notions with later trinitarian doctrine. Further, exegetes and theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity. God the Father is source of all that is (Pantokrator) and also the father of Jesus Christ; "Father" is not a title for the first person of the Trinity but a synonym for God. Early liturgical and creedal formulas speak of God as "Father of our Lord Jesus Christ"; praise is to be rendered to God through Christ (see opening greetings in Paul and deutero-Paul).
 * "Trinity" article in The Encyclopedia of Religion (1987) Vol 15, Subsection : "Development of Trinitarian Doctrine".

 * It is above all the valorizing of the present that requires emphasizing. The simple fact of existing, of living in time, can comprise a religious dimension. This dimension is not always obvious, since sacrality is in a sense camouflaged in the immediate, in the "natural" and the everyday. The joy of life discovered by the Greeks is not a profane type of enjoyment: it reveals the bliss of existing, of sharing — even fugitively — in the spontaneity of life and the majesty of the world. Like so many others before and after them, the Greeks learned that the surest way to escape from time is to exploit the wealth, at first sight impossible to suspect, of the lived instant.
 * As quoted in Myth and Religion in Mircea Eliade (2002) by Douglas Allen, p. 90.

 * To believe that I could, at twenty-three, sacrifice history and culture for "the Absolute" was further proof that I had not understood India. My vocation was culture, not sainthood.
 * As quoted in Myth and Religion in Mircea Eliade (2002) by Douglas Allen, p. 216.

 * When the sacred manifests itself in any hierophany, there is not only a break in the homogeneity of space; there is also a revelation of an absolute reality, opposed to the nonreality of the vast surrounding expanse. The manifestation of the sacred ontologically founds the world. In the homogenous and infinite expanse, in which no point of reference is possible and hence no orientation can be established, the hierophany reveals an absolute fixed point, a center.
 * As quoted in The Structure of Religious Knowing : Encountering the Sacred in Eliade and Lonergan (2004) by John Daniel Dadosky, p. 89.

 * It would be frightening to think that in all the cosmos, which is so harmonious, so complete and equal to itself, that only human life is happening randomly, that only one's destiny lacks meaning.
 * Attributed in The Little Book of Romanian Wisdom (2011) edited by Diana Doroftei and Matthew Cross.

 * The way towards 'wisdom' or towards 'freedom' is the way towards your inner being. This is the simplest definition of metaphysics.
 * Attributed in The Little Book of Romanian Wisdom (2011) edited by Diana Doroftei and Matthew Cross.

 * The worldly man lives in society, marries, establishes a family; Yoga prescribes absolute solitude and chastity. The worldly man is “possessed” by his own life; the yogin refuses to “let himself live”; to continual movement, he opposes his static posture, the immobility of āsana; to agitated, unrhythmical, changing respiration, he opposes prānāyāma, and even dreams of holding his breath indefinitely; to the chaotic flux of psychomental life, he replies by “fixing thought on a single point,” the first step to that final withdrawal from the phenomenal world which he will obtain through pratyāhāra. All of the yogic techniques invite to one and the same gesture—to do exactly the opposite of what human nature forces one to do. From solitude and chastity to samyama, there is no solution of continuity. The orientation always remains the same—to react against the “normal,” “secular,” and finally “human” inclination.
 * Yoga: Immortality and Freedom, W. Trask, trans. (Princeton: 1969), pp. 95–96.

 * In Dhaka, Muslims have started riots with the complicity of the police. They attacked the houses of the Hindus, raped the women and slaughtered all those who resisted. They burned down whole neighbourhoods under the eyes of the policemen. These only intervened when a Hindu grabbed a weapon to defend himself. In that case, they entered the house, seized the weapons and arrested the men. The Muslims were armed; they on their part did have that right. All attempts by Congress to brng them to peace have failed.
 * Mircea Eliade, on the riots in Dhaka, in his travel diary for 1928-31. Journal des Indes, 1992. p. 128. quoted in    Elst, K. (2010). The saffron swastika: The notion of "Hindu fascism". p 803.

Images and Symbols (1952)

 * The hearer of myth, regardless of his level of culture, when he is listening to a myth, forgets, as it were, his particular situation and is projected into another world, into another universe which is no longer his poor little universe of every day. . . . The myths are true because they are sacred, because they tell him about sacred beings and events. Consequently, in reciting or listening to a myth, one resumes contact with the sacred and with reality, and in so doing one transcends the profane condition, the "historical situation." In other words one goes beyond the temporal condition and the dull self-sufficiency which is the lot of every human being simply because every human being is "ignorant" — in the sense that he is identifying himself, and Reality, with his own particular situation. And ignorance is, first of all, this false identification of Reality with what each one of us appears to be or to possess.
 * p. 59

 *  The great cosmic illusion is a hierophany.... One is devoured by Time, not because one lives in Time, but because one believes in its reality, and therefore forgets or despises eternity.
 * p. 90 - 91.

 * It is only through the discovery of History — more precisely by the awakening of the historical consciousness in Judaeo-Christianity and its propagation by Hegel and his successors — it is only through the radical assimilation of the new mode of being represented by human existence in the world that myth could be left behind. But we hesitate to say that mythical thought has been abolished. As we shall soon see, it managed to survive, though radically changed (if not perfectly camouflaged). And the astonishing fact is that, more than anywhere else it survives in historiography!
 * p. 113.

 * In archaic and traditional societies, the surrounding world is conceived as a microcosm. At the limits of this closed world begins the domain of the unknown, of the formless. On this side there is ordered — because of inhabited and organized — space; on the other, outside this familiar space, there is the unknown and dangerous region of the demons, the ghosts, and the dead and foreigners — in a world, chaos or death or night. This image of an inhabited microcosm, surrounded by desert regions as a chaos or a kingdom of the dead, has survived even in highly evolved civilizations such as those of China, Mesopotamia and Egypt.

Myth and Reality (1963)

 * As translated by Willard R. Trask

 * For the past fifty years at least, Western scholars have approached the study of myth from a viewpoint markedly different from, let us say, that of the nineteenth century. Unlike their predecessors, who treated myth in the usual meaning of the word, that is, as "fable," "invention," "fiction," they have accepted it as it was understood in archaic societies, where, on the contrary, "myth" means a "true story" and, beyond that, a story that is a most precious possession because it is sacred, exemplary, significant. This new semantic value given the term "myth" makes its use in contemporary parlance somewhat equivocal. Today, that is, the word is employed both in the sense of "fiction" or "illusion" and in that familiar especially to ethnologists, sociologists, and historians of religions, the sense of "sacred tradition, primordial revelation, exemplary model." … the Greeks steadily continued to empty mythos of all religious and metaphysical value. Contrasted both with logos and, later, with historia, mythos came in the end to denote "what cannot really exist." On its side, Judaeo-Christianity put the stamp of "falsehood" and "illusion" on whatever was not justified or validated by the two Testaments.

 * Myth is an extremely complex cultural reality, which can be approached and interpreted from various and complementary viewpoints. Speaking for myself, the definition that seems least inadequate because most embracing is this: Myth narrates a sacred history; it relates an event that took place in primordial Time, the fabled time of the "beginnings." In other words myth tells how, through the deeds of Supernatural Beings, a reality came into existence, be it the whole of reality, the Cosmos, or only a fragment of reality — an island, a species of plant, a particular kind of human behavior, an institution. Myth, then, is always an account of a "creation"; it relates how something was produced, began to be. Myth tells only of that which really happened, which manifested itself completely. The actors in myths are Supernatural Beings. They are known primarily by what they did in the transcendent times of the "beginnings." hence myths disclose their creative activity and reveal the sacredness (or simply the "supernaturalness") of their works. In short, myths describe the various and sometimes dramatic breakthroughs of the sacred (or the "supernatural") into the World. It is this sudden breakthrough of the sacred that really establishes the World and makes it what it is today. Furthermore, it is as a result of the intervention of Supernatural Beings that man himself is what he is today, a mortal, sexed, and cultural being.

 * Whereas "false stories" can be told anywhere and at any time, myths must not be recited except during a period of sacred time (usually in autumn or winter, and only at night).... This custom has survived even among peoples who have passed beyond the archaic stage of culture. Among the Turco-Mongols and the Tibetans the epic songs of the Gesar cycle can be recited only at night and in winter.

 * In one way or another one "lives" the myth, in the sense that one is seized by the sacred, exalting power of the events recollected or re-enacted. "Living" a myth, then, implies a genuinely "religious" experience, since it differs from the ordinary experience of everyday life. The "religiousness" of this experience is due to the fact that one re-enacts fabulous, exalting, significant events, one again witnesses the creative deeds of the Supernaturals; one ceases to exist in the everyday world and enters a transfigured, auroral world impregnated with the Supernaturals' presence. What is involved is not a commemoration of mythical events but a reiteration of them. The protagonists of the myth are made present; one becomes their contemporary. This also implies that one is no longer living in chronological time, but in the primordial Time, the Time when the event first took place. This is why we can use the term the "strong time" of myth; it is the prodigious, "sacred" time when something new, strong, and significant was manifested. To re-experience that time, to re-enact it as often as possible, to witness again the spectacle of the divine works, to meet with the Supernaturals and relearn their creative lesson is the desire that runs like a pattern through all the ritual reiterations of myths. In short, myths reveal that the World, man, and life have a supernatural origin and history, and that this history is significant, precious, and exemplary.

Myths, Dreams and Mysteries (1967)

 * As translated by Philip Mairet

 * In imitating the exemplary acts of a god or of a mythic hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time.
 * p. 23

Misattributed

 * As long as you have not grasped that you have to die to grow, you are a troubled guest on the dark earth.
 * Attributed to Eliade in The Little Book of Romanian Wisdom (2011) edited by Diana Doroftei and Matthew Cross, this appears to be a translation of the last line of the poem "The Holy Longing" by Johann Wolfgang von Goethe, which, as translated by Robert Bly reads: And so long as you haven't experienced this: to die and so to grow, you are only a troubled guest on the dark earth.

Quotes about Eliade

 * Mircea Eliade is preeminent as the scholarly prophet of a "new humanism" that it is hoped will bring man back to the "sacred" Eliade believes pre-modern man to have discerned in "being." … Eliade in his many writings is reminding us of past man's vision of life amidst the sacred that present man must regain if there is to be future man... Eliade the novelist and man of letters and Eliade the scholar and writer of learned tomes are not two men, but one who through his combination of sensitive, empathetic scholarship, and aesthetic appreciation and insight recognized the ultimate nature of the sacrality of being, and the terror of man when the sense of that sacrality is lost.
 * Philip H. Ashby in Theology Today Vol. 27, No. 2 (July 1970).

 * The breadth and depth of Eliade's learning, which astonished all who met him, his reverence toward the tradition he studied, and his intense, infectious enthusiasm, were an assurance that, if anyone could find what was religious about religion(s), he could. I believe the record shows that he could not. As a result, we now know a great deal more about religion(s) and we can ask totally new questions about it/them.
 * Roger Corless in "Building on Eliade's Magnificent Failure" in Changing Religious Worlds: The Meaning and End of Mircea Eliade (2000) edited by Bryan S. Rennie, p. 4.

 * Like Freud and Jung and Rudolf Otto, all of whom contributed deep strands to his work, Eliade argued boldly for universals where he might more safely have argued for widely prevalent patterns. Yet many of the patterns that he identified in religions that spanned the entire globe and the whole of human history — a span that no one has ever known as well as he did — inspired an entire generation of both scholars and amateurs of the study of religion, and they still prove useful as starting points for the comparative study of religion and still hold water even after the challenges posed by new data to which Eliade did not have access. His concept of hierophany, the sudden irruption of the sacred in the profane world, sacred time opening to the transcendent, resulting in radical discontinuities, has proved a far more widely applicable and heuristic term than the older, narrower term "theophany," denoting the manifestation of a god. And his argument that religious forms, particularly myths, are usefully studied in popular culture as well as in the great scriptures is a postmodern idea that he formulated long before postmodernism. He taught us that myths (and, to a great extent, rituals) retold and reenacted in the present transport the worshipper back to the world of origins, the world of events that took place in illo tempore, "in that time"; this basic idea of what he called (after Nietzsche) "the eternal return" has become a truism in the study of religion and does, I think, apply to many mythologies, though not, as Eliade claimed, to all. His ideas about the alternation and interaction of cosmos and chaos, and cyclical/mythical time and linear/historical time, the sacred and the profane, are similarly fruitful starting points for many, if not all, cultures. Above all, his insistence that it is possible to find meaningful synchronic patterns of symbolism in addition to the phenomena that are unique to each time and place — this is the foundation on which the entire field of comparative religion still stands, and Eliade laid the cornerstone.
 * Wendy Doniger in her "Foreword" to the 2004 edition of Shamanism : Archaic Techniques of Ecstasy by Mircea Eliade, as translated from the French by Willard R. Trask.

 * I prostrate in front of the memory of Mircea, my unforgettable friend. I am, in my moments of sadness, obliged to those who have permitted me to say that we have loved him, admired him, respected him and that once more he, Mircea, does never cease to be missed spiritually and emotionally, by all of us. But his work, so rich, so immense, still exists.
 * Eugène Ionesco

 * Eliade's interest is neither in the concept of profane experience nor in the derived concept of the sacred, but rather in the way these two are actually experienced. It is the phenomenological method that claims to describe these experiences of the sacred and the profane... When Eliade defines myth as a "true story" he is giving us a phenomenological description. For the people for whom the myth is a true story, it is not a figment of the imagination or merely a subjective belief but the perceived reality in which they live out their lives. What constitute's one's life, is the world fraught with meaning and value. It is the living perception of people. That and that alone is what is meant by phenomena.
 * Allan W. Larsen in The Phenomenology of Mircea Eliade in Changing Religious Worlds: The Meaning and End of Mircea Eliade (2000) edited by Bryan S. Rennie, p. 49 - 50.

 * Mircea Eliade was motivated at all times by a deep concern for the future of Western civilisation, which he saw as threatened by possible extinction. He believed it essential that we recognise and acknowledge the archaic and the Eastern contributions to man's spiritual history while there is still time to do so with good grace. Otherwise, by maintaining an attitude of contempt or superiority towards the rest of the world — past and present — we would bring disaster on ourselves and the world as a whole. Eliade's whole life was devoted to trying to save the world's culture by introducing it to itself. … His disciples are legion, and to a large extent he actually created both the academic subject itself and the institutional movement which led to the founding of all the departments and professorships which now abound in the history of religions. But during his entire career one great mystery remained: what did Eliade himself believe? In Ordeal by Labyrinth he admits that he never wished to distract his readers or his students with his own personal opinions, despite his ability to appear to act as an advocate for each religion in turn as he surveyed it. Perhaps this was Eliade's finest and most fitting gift of all: the complete obliteration of his private self in the pursuit of his higher aims. How ironic it is, then, that as a result we will never be able to forget him.
 * Robert Temple in "The Scholar Shaman" in The Spectator (25 April 1987).

title: Mircea Eliade


text:
Stripperella

Stripperella was a short-lived adult-oriented American animated television series shown on Spike TV. It lasted one season from June 2003 to April 2004. It is rated TV-MA in the United States.

Beauty and the Obese

 * Stripperella: Evil-Doers, prepare to become Evil-Don'ters.

 * Stripperella:Why do you hate models so much?

 * Dr Caesarian:My mother was a model, when I was six years old she left and I vowed to make all models pay!

 * Stripperella So just becau-

 * Dr Caesarian: Also, I was once in love with a model, but she spurned my advances and humiliated me. From that day I vowed to make them all pay!

 * Stripperella: Well, okay but that still.

 * Dr Caesarian: Also, I once had a promising career as a model, but I was disfigured in a modelling accident, and I vowed to make them all pay!

 * Stripperella: Okay, I'll admit you do have several, rather valid, reasons for hating models-

 * Dr Caesarian: Oh, also my grandparents were killed by models

Crime Doesn't Pay...Seriously, It Doesn't [1.3]

 * Cheapo: Congratulate me boys, I'm a hundredaire.

 * Stripperella: (In a museam of the worlds biggest objects)Time to deliver the world's biggest ass kicking.

Everybody Loves Pushy [1.4]

 * (After Catt did her Exotic Dance)
 * Catt: My name is Catt and I'm an Irish Virgin. I want to let you know that I'm not interested in working, if there's gonna be any smoking, lesbian sex, Rudness and foul language.

 * Persephone: (Catt puts on her black shorts) Congratulations. I'm Persephone, it's nice to meet you.

 * Catt: Yeah, Yeah. Save it, bitch. (She lights a Cigarette and blows smoke at Persephone) You just make sure you stay outta my way, got it?. (Then she left)

 * Catt: (She tells the customer after she got paid) Oops, I think it's time for you to go to the ATM Machine again. I'll be right here, tiger. (After he left, she counted the money) Suckers, if a fuckin girl looks like me, they'll be interested in a pathetic piece of crap like you.

title: Stripperella


text:
The Honeymooners

The Honeymooners is a 1950s TV sitcom that spun off from The Jackie Gleason Show. Herein, Gleason's character, Ralph Kramden, a bus driver from Brooklyn, and his best friend, Ed Norton (played by Art Carney), keep engaging in a slew of hair-brained schemes to strike it rich, while their wives look on with tired patience.

Ralph Kramden

 * One of these days... One of these days... (He shoots his fist up) POW! Right in the kisser!

 * Hamina-hamina-hamina-hamina.

 * (To Alice, gesturing with his fist) Bang, zoom!

 * (To Norton) You... are a mental case.

 * (To Alice's mother after she gives away the mystery ending of a play Ralph was planning to go to that evening) YOU...ARE A BLABBERMOUTH!!!!!! A BLAAAAAAAAAAABBERMOUTH!!!!!!! YOU!!! BLABBERMOUTH!!!!!

 * (To Alice) You're gonna get yours!

 * (To Alice at the end of many episodes) Baby, you're the greatest.

 * I've got a BIG MOUTH!!

 * BANG, ZOOM! To the moon, Alice!

 * Somewhere, there's a strait jacket waitin' for that man.

 * A mere bag of shells.

 * Pins and needles, needles and pins. It's a happy man that grins.

 * You're a riot, Alice! A regular riot!

Ed Norton

 * (about Ralph) Sheesh! What a grouch!

 * Hey, Ralphie boy!

 * (in The Golfer, Norton is teaching Ralph how to play golf) First, you step up and address the ball. (To golf ball) Hello, ball!

 * (in A Matter of Record) In the words of the immortal bard, Shakespeare, "There are three times in a man's life when he wants to be alone: one, when he's communing with his thoughts; two, when he's being tender with his wife; and three, when he's in the isolation booth on The $64,000 Question."

 * Like we say in the sewer: "Time and tide wait for no man."

 * (In response to Ralph being temporarily laid off) I know just how you feel because I went through the same thing two or three years ago when they laid me off from the sewer. I felt just like a fish out of water.

 * (Norton has been fired from his job) Ol' Ed Norton, reliable ol' Ed Norton, working 17 years in the sewer. And now everything's down the drain!

 * (in A Matter of Life and Death) Don't touch me, Ralph. I'm sterile.

 * (in TV or Not TV) Official space helmet on, Captain Video!
 * Va va va voom!

 * I don't possess a mansion, a villa in France, a yacht, or a string of polo ponies.

Alice Kramden

 * Only myself to blame. My mother warned me.
 * (To Ralph): Ahhhh, shaddap!
 * (To Ralph): The biggest thing you ever got into was your pants.
 * (To Ralph): I don't wanna look at that icebox, that stove, that sink, and these four walls. I wanna look at Liberace!

Alice's mother

 * (Ralph states that his mother-in-law said this): I'm not losing a daughter, I'm gaining a TON.

Dialogue

 * Alice: I'll go fix my lipstick. I won't be gone long, Killer. I call you Killer 'cause you slay me. Ralph: And I'm calling Bellevue 'cause you're nuts!

 * (Ralph can't remove a ring from his finger) Ralph: Isn't there any lard around here? Alice: Yeah, about 300 pounds. Ralph: Oh, you're gonna get yours!

 * Ralph: Me and my silly pride. Well, I promise you this, Norton: I'm gonna learn. I'm gonna learn from here on out how to swallow my pride. Norton: Well, that ought not to be too hard; you've learned how to swallow everything else. Ralph: GET OUT!

 * Ralph: Peanuts!  Peanuts, Alice!  What am I supposed to do with peanuts?Alice: Eat 'em, like any other elephant!

 * Ralph: You're the type of person that would bend waaaaay over to pick up a purse on April Fools' Day. I wouldn't. Alice:  You couldn't.

 * (Ralph is outraged that he and Alice now have a phone) Ralph: What's the matter, is yelling out the window too good for you now? Was it raining out? Alice: Yelling out the window is bad manners. Ralph: Don't you make any nasty remarks about my mother. She's been yelling out the window for 80 years! Alice: Yeah? And before she lost her voice, there were more people listening to her than to Amos 'n' Andy.

 * Ralph: Don't start that again, Alice. No wife of mine is gonna work. I got my pride. You know, no Kramden woman has ever supported her husband. The Kramden men are the workers in the family. Alice: Wait a minute, Ralph. What about your father? For a long time there he didn't work at all. Ralph: But neither did my mother. At least he kept his pride, Alice. He went on relief.

 * Alice: What am I supposed to tell my mother when you're not here? Ralph: I don't care. Tell her I ran off and joined the circus. Alice: What as, an elephant? Ralph: Oh, you're a riot, Alice, a regular riot. I'll bet you got the whole building laughing. Ha, ha, ho, ho! You know, you're the one ought to join the circus. You ought to be in the circus. You'd be funnier than that Emmett Kelly, the clown they got there. Much funnier. In fact, you look a little bit like him. All except for one thing: the big red nose. [cocks his fist at Alice] And you might get that before this is over.

 * [Ralph is trying to assert his intentions on staying in their frozen, candlelit apartment to Alice, after their apartment's heat and electricity had been cut off] Ralph: I'm the general. And what I say goes! Alice: (dripping sarcasm) Then you better say, "Alice," 'cause I'm goin'!

 * Norton: Ralph? Ralph: What? Norton: Mind if I smoke? Ralph: I don't care if you burn.

 * [Ralph and Norton are reading scripts for a play they're rehearsing for] Norton: (reading from the script) I don't possess a mansion or a villa in France or a yacht or a string of poloponies. Ralph: (reading) I'm glad to hear... [He stops suddenly] "A string of poloponies"? Where do you see that? Norton: (pointing) Right there, "a string of poloponies". Ralph: That's "a string of POLO PONIES"!

 * Ralph: That's the trouble with you, Alice. You don't know the latest developments! Alice: I don't know the latest developments??! Who is it that lets your pants out every other day??

Ralph and Norton are on the way to a Racoon Convention in a sleeper on a train and somehow get handcuffed together with supposedly fake handcuffs. Ralph says ok will get out of them now on the count of three "One two three ... boomph"

Quotes about The Honeymooners

 * Even more revolutionary than the scorn for violence between men is the scorn for violence against women. Many baby boomers are nostalgic for The Honeymooners, a 1950s sitcom featuring Jackie Gleason as a burly bus driver whose get-rich-quick schemes are ridiculed by his sensible wife, Alice. In one of the show’s recurring laugh lines, an enraged Ralph shakes his fist at her and bellows, “One of these days, Alice, one of these days . . . POW, right in the kisser!” (Or sometimes “Bang, zoom, straight to the moon!”) Alice always laughs it off, not because she has contempt for a wife-beater but because she knows that Ralph is not man enough to do it. Nowadays our sensitivity to violence against women makes this kind of comedy in a mainstream television program unthinkable.
 * Steven Pinker, The Better Angels of Our Nature (2012)

title: The Honeymooners


text:
User talk:Brian Barbera~enwikiquote

~ Kalki 00:27, 13 March 2007 (UTC)
 * It's a lock lock lock, it's a lock lock lock, speah speah —Brian Barbera 01:10, 13 March 2007 (UTC)

~ UDScott 13:52, 14 March 2007 (UTC)
 * UDScott is grouchy. —Brian Barbera 13:56, 14 March 2007 (UTC)

~ UDScott 14:01, 14 March 2007 (UTC)

~ UDScott 14:06, 14 March 2007 (UTC)

 * Incidentally, this username on Wikipedia, likely the same person (see user-page deletion log, has been blocked indefinitely for doing much of the same kind of pestering through repeated posting of meaningless statements on user pages under both this name and "Brian Michael Barbera". Because of this, I recommend a permanent block if the user returns only to continue this trolling behavior. ~ Jeff Q (talk) 14:40, 14 March 2007 (UTC)
 * Seconded strongly, if not indef block now as vandalism only account (if you have that on WQ). Tyrenius 05:41, 17 March 2007 (UTC)

Block
~ UDScott 14:53, 21 March 2007 (UTC)
 * Brian likes to entertain people. People just get annoyed with him. --Bill Hart 04:56, 9 December 2007 (UTC)

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

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Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 05:43, 19 April 2015 (UTC)

title: User talk:Brian Barbera~enwikiquote


text:
User talk:TiresomeTroll14

~ Kalki 00:42, 13 March 2007 (UTC)

title: User talk:TiresomeTroll14


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User:Lets give birth to a baby with anencephaly!

~ Kalki 00:42, 13 March 2007 (UTC)


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User talk:Captaininsane

Articles on people who are not already famous in some field are not what Wikiquote exists for.

~ Kalki 00:46, 13 March 2007 (UTC)

title: User talk:Captaininsane


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User talk:Lets give birth to a baby with anencephaly!

~ Kalki 00:52, 13 March 2007 (UTC)


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User talk:63.3.11.130

Thank you for experimenting with the page Talk:Frank Iero on Wikiquote. Your test worked, and has been reverted or removed. Please use the sandbox for any other tests you want to do. Take a look at the welcome page if you would like to learn more about contributing to our quotation compendium. ~ Jeff Q (talk) 01:13, 13 March 2007 (UTC)

title: User talk:63.3.11.130


text:
User talk:203.208.65.90

~ Kalki 01:49, 13 March 2007 (UTC)

title: User talk:203.208.65.90