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Aldo Leopold

Aldo Leopold (January 11, 1887 – April 21, 1948) was a United States wildlife biologist and conservationist. He was a professor at the University of Wisconsin and is best known for his book A Sand County Almanac (1949), which has sold more than two million copies.

1920s

 * Nonconformity is the highest evolutionary attainment of social animals.
 * "A Man's Leisure Time," 1920; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 8.

 * Six days shalt thou paddle and pack, but on the seventh thou shall wash thy socks.
 * "Canada, 1924"; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 54.

 * Our new camp is on a windswept rock point. … We don't know what lake we're on, and don't care ...
 * "Canada, 1925"; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 67.

 * Many of the attributes most distinctive of America and Americans are the impress of the wilderness. … Shall we now exterminate this thing that made us Americans?
 * "Wilderness as a Form of Land Use" [1925]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 137-138.

 * Do we realize that industry, which has been our good servant, might make a poor master?
 * "A Plea for Wilderness Hunting Grounds" [1925]; Published in Aldo Leopold's Southwest, David E. Brown and Neil B. Carmony (eds.) 1990, p. 160.

 * Conservation is not merely a thing to be enshrined in outdoor museums, but a way of living on land.
 * "Game Cropping in Southern Wisconsin", Our Native Landscape; Published by "The Friends of Our Native Landscape," October 1927.

 * Patriotism requires less and less of making the eagle scream, but more and more of making him think.
 * "The Home Builder Conserves" [1928]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 147.

1930s

 * What to do? I see only two courses open to the likes of us. One is to go live on locusts in the wilderness, if there is any wilderness left. The other is surreptitiously to set up within the economic Juggernaut certain new cogs and wheels whereby the residual love of nature, inherent even in Rotarians, may be made to recreate at least a fraction of those values which their love of "progress" is destroying. A briefer way to put it is: if we want Mr. Babbitt to rebuild outdoor America, we must let him use the same tools wherewith he destroyed it. He knows no other.
 * "Game and Wild Life Conservation" [1932]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 165-166.

 * What more delightful avocation than to take a piece of land and, by cautious experimentation, to prove how it works? What more substantial service to conservation than to practice it on one's own land?
 * "Grand-Opera Game" [1932]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 172.

 * Bread and beauty grow best together. Their harmonious integration can make farming not only a business but an art; the land not only a food-factory but an instrument for self-expression, on which each can play music to his own choosing.
 * "The Conservation Ethic" [1933]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 191.

 * [After describing a hopper for feeding winter game:] If you think you're too old to enjoy building such contraptions — that only Boy Scouts get a kick out of such nonsense — just try it. You may end up by building several.
 * radio talk "Feed Early to Keep Game at Home", 2 November 1933.

 * It can be stated as a sober fact that the iron-heel attitude has already reduced by half the ability of Wisconsin to support a cooperative community of men, animals, and plants during the next century. Moreover, it has saddled us with a repair bill, the magnitude of which we are just beginning to appreciate. If some foreign invader attempted such loot, the whole nation would resist to the last man and the last dollar. But as long as we loot ourselves, we charge the indignity to 'rugged individualism', and try to forget it.
 * "The Arboretum and the University" [1934]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 210.

 * Relegating conservation to government is like relegating virtue to the Sabbath. Turns over to professionals what should be daily work of amateurs.
 * Lecture notes ms. (c. 1935); as quoted in: Curt D. Meine, Richard L. Knight (1999) The Essential Aldo Leopold: Quotations and Commentaries. p. 162.

 * We are touring the Ozarks. Here is an abandoned field in which the ragweed is sparse and short. Does this tell us anything about why the mortgage was foreclosed? About how long ago? Would this field be a good place to look for quail? Does short ragweed have any connection with the human story behind yonder graveyard? If all the ragweed in this watershed were short, would that tell us anything about the future of floods in the steam? About the future prospects for bass or trout?
 * "Natural History: The Forgotten Science" [1938]; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 62.

 * Modern natural history deals only incidentally with the identity of plants and animals, and only incidentally with their habits and behaviors. It deals principally with their relations to each other, their relation to the soil and water in which they grow, and their relations to the human beings who sing about 'my country' but see little or nothing of its inner workings. This new science of relationships is called ecology, but what we call it matters nothing. The question is, does the educated citizen know he is only a cog in an ecological mechanism? That if he will work with that mechanism his mental wealth and his material wealth can expand indefinitely? But that if he refuses to work with it, it will ultimately grind him to dust? If education does not teach us these things, then what is education for?
 * "Natural History: The Forgotten Science" [1938]; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 63-64.

 * A profession is a body of men who voluntarily measure their work by a higher standard than their clients demand. To be professionally acceptable, a policy must be sound as well as salable. Wildlife administration, in this respect, is not yet a profession.
 * "Chukaremia" [1938]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 246.

 * The oldest task in human history: to live on a piece of land without spoiling it.
 * "Engineering and Conservation" [1938]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 254.

 * Conservation is a state of harmony between men and land. … Harmony with land is like harmony with a friend; you cannot cherish his right hand and chop off his left. That is to say, you cannot love game and hate predators; you cannot conserve the waters and waste the ranges; you cannot build the forest and mine the farm. The land is one organism.
 * "Conservation" (c. 1938); Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 145-146.

 * The outstanding scientific discovery of the twentieth century is not television, or radio, but rather the complexity of the land organism. Only those who know the most about it can appreciation how little we know about it. The last word in ignorance is the man who says of an animal or plant, "What good is it?" If the land mechanism as a whole is good, then every part is good, whether we understand it or not. If the biota, in the course of aeons, has built something we like but do not understand, then who but a fool would discard seemingly useless parts? To keep every cog and wheel is the first precaution of intelligent tinkering.
 * "Conservation" (c. 1938); Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 146-147.

 * We shall never achieve harmony with land, any more than we shall achieve justice or liberty for people. In these higher aspirations the important thing is not to achieve, but to strive. … The problem, then, is how to bring about a striving for harmony with land among a people many of whom have forgotten there is any such thing as land, among whom education and culture have become almost synonymous with landlessness. This is the problem of 'conservation education'.
 * "Conservation" (c. 1938); Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 155.

 * What conservation education must build is an ethical underpinning for land economics and a universal curiosity to understand the land mechanism. Conservation may then follow.
 * "Conservation" (c. 1938); Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 157.

 * Ideas, like men, can become dictators. We Americans have so far escaped regimentation by our rulers, but have we escaped regimentation by our own ideas? I doubt if there exists today a more complete regimentation of the human mind than that accomplished by our self-imposed doctrine of ruthless utilitarianism.
 * "The Farmer as a Conservationist" [1939]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 259.

 * The landscape of any farm is the owner's portrait of himself.
 * "The Farmer as a Conservationist" [1939]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 263.

 * Wildflower corners are easy to maintain, but once gone, they are hard to rebuild.
 * "Wildflower Corners" [1939]; Published in For the Health of the Land, J. Baird Callicott and Eric T. Freyfogle (eds.), 1999, p. 123.

Game Management, 1933
Leopold's 1933 textbook.

 * We stand guard over works of art, but species representing the work of aeons are stolen from under our noses.
 * "Preface".

 * Hunting for sport is an improvement over hunting for food, in that there has been added to the test of skill and ethical code, which the hunter formulates for himself, and must live up to without the moral support of bystanders.
 * Chapter XVI, "Game Economics and Esthetics", p. 391.

1940s

 * No farmer-sportsman group is stronger than the ties of mutual confidence and enthusiasm which bind its members.
 * "History of the Riley Game Cooperative, 1931-1939" [1940]; Published in For the Health of the Land, J. Baird Callicott and Eric T. Freyfogle (eds.), 1999, p. 189.

 * Only economists mistake physical opulence for riches.
 * "Country" [1941]; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 31.

 * There are those who are willing to be herded in droves through 'scenic' places; who find mountains grand if they be proper mountains, with waterfalls, cliffs, and lakes. To such the Kansas plains are tedious. They see the endless corn, but not the heave and grunt of ox teams breaking the prairie. History, for them, grows on campuses. They look at the low horizon, but they cannot see it, as de Vaca did, under the bellies of the buffalo.
 * "Country" [1941]; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 32-33.

 * Any prairie farm can have a library of prairie plants, for they are drought-proof and fire-proof, and are content with any roadside, rocky knoll, or sandy hillside not needed for cow or plow. Unlike books, which divulge their meaning only when you dig for it, the prairie plants yearly repeat their story, in technicolor, from the first pale blooms of pasque in April to the wine-red plumes of bluestem in the fall. All but the blind may read, and gather from the reading new lessons in the meaning of America.
 * "Roadside Prairies" [1941]; Published in For the Health of the Land, J. Baird Callicott and Eric T. Freyfogle (eds.), 1999, p. 138.

 * Every region should retain representative samples of its original or wilderness condition, to serve science as a sample of normality. Just as doctors must study healthy people to understand disease, so must the land sciences study the wilderness to understand disorders of the land-mechanism.
 * "Planning for Wildlife" [1941]; Published in For the Health of the Land, J. Baird Callicott and Eric T. Freyfogle (eds.), 1999, p. 197.

 * How would you like to have a thousand brilliantly colored cliff swallows keeping house in the eaves of your barn, and gobbling up insects over your farm at the rate of 100,000 per day? There are many Wisconsin farmsteads where such a swallow-show is a distinct possibility.
 * "Cliff Swallows to Order" [1944]; Published in For the Health of the Land, J. Baird Callicott and Eric T. Freyfogle (eds.), 1999, p. 119.

 * [This book] has done well to preserve this saga of how the state was made safe for cows. How the state is to be made safe from cows is a saga yet to be written.
 * "Review of Meet Mr. Grizzly by Montague Stevens" [1944]; Published in Aldo Leopold's Southwest, David E. Brown and Neil B. Carmony (eds.) 1990, p. 220.

 * I personally believed, at least in 1914 when predator control began, that there could not be too much horned game, and that the extirpation of predators was a reasonable price to pay for better big game hunting. Some of us have learned since the tragic error of such a view, and acknowledged our mistake. One must judge from the present volume that the Fish and Wildlife Service does not see any mistake.
 * "Review of The Wolves of North America by Stanley P. Young and Edward A. Goldman" [1944]; Published in Aldo Leopold's Southwest, David E. Brown and Neil B. Carmony (eds.) 1990, p. 226.

 * That the situation is hopeless should not prevent us from doing our best.
 * letter to Bill Vogt, 21 January 1946, quoted in Curt Meine, Aldo Leopold: His Life and Work, p. 478.

 * Once you learn to read the land, I have no fear of what you will do to it, or with it. And I know many pleasant things it will do to you.
 * "Wherefore Wildlife Ecology?" [1947]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 337.

 * We speak glibly of conservation education, but what do we mean by it? If we mean indoctrination, then let us be reminded that it is just as easy to indoctrinate with fallacies as with facts. If we mean to teach the capacity for independent judgement, then I am appalled by the magnitude of the task.
 * "The Ecological Conscience" [1947]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 343.

 * The direction is clear, and the first step is to throw your weight around on matters of right and wrong in land-use. Cease being intimidated by the argument that a right action is impossible because it does not yield maximum profits, or that a wrong action is to be condoned because it pays. That philosophy is dead in human relations, and its funeral in land-relations is overdue.
 * "The Ecological Conscience" [1947]; Published in The River of the Mother of God and Other Essays by Aldo Leopold, Susan L. Flader and J. Baird Callicott (eds.) 1991, p. 346.

 * If we lose our wilderness, we have nothing left, in my opinion, worth fighting for; or to be more exact, a completely industrialized United States is of no consequence to me.
 * letter to Wallace Grange, 3 January 1948.

 * That biological jack-of-all-trades called ecologist tries to be and do all these things. Needless to say, he does not succeed.
 * "The Deer Swath" [1948]; Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 127.

 * One of the penalties of an ecological education is that one lives alone in a world of wounds.
 * "The Round River: A Parable" (c. 1940-48); Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 165.

A Sand County Almanac, 1949
A Sand County Almanac: And Sketches Here and There is a collection of essays published by Oxford University Press in 1949. Reprint editions include A Sand County Almanac: With Essays on Conservation from Round River (Oxford, 1966) and A Sand County Almanac Illustrated (Tamarack Press, 1977). P. references here pertain to the 1949 edition.

Foreword

 * There are some who can live without wild things, and some who cannot. These essays are the delights and dilemmas of one who cannot.
 * p. vii (opening words).

 * For us of the minority, the opportunity to see geese is more important than television, and the chance to find a pasque-flower is a right as inalienable as free speech.
 * p. vii.

 * The whole conflict thus boils down to a question of degree. We of the minority see a law of diminishing returns in progress; our opponents do not.
 * p. vii.

 * Conservation is getting nowhere because it is incompatible with our Abrahamic concept of land. We abuse land because we regard it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect. There is no other way for land to survive the impact of mechanized man, nor for us to reap from it the aesthetic harvest it is capable, under science, of contributing to culture.
 * p. viii.

 * That land is a community is the basic concept of ecology, but that land is to be loved and respected is an extension of ethics.
 * p. viii-ix.

 * But wherever the truth may lie, this much is crystal-clear: our bigger-and-better society is now like a hypochondriac, so obsessed with its own economic health as to have lost the capacity to remain healthy.
 * p. viii-ix.

"January Thaw", "February: Good Oak" & "March: The Geese Return"

 * There is time not only to see who has done what, but to speculate why.
 * “January: January Thaw”, p. 4.

 * To the mouse, snow means freedom from want and fear. … To a rough-legged hawk, a thaw means freedom from want and fear.
 * “January: January Thaw”, p. 4.

 * There are two spiritual dangers in not owning a farm. One is the danger of supposing that breakfast comes from the grocery, and the other that heat comes from the furnace.
 * “February: Good Oak”, p. 6.

 * Man brings all things to the test of himself, and this is notably true of lightning.
 * “February: Good Oak”, p. 8.

 * An oak is no respecter of persons.
 * “February: Good Oak”, p. 9.

 * In that year [1865] John Muir offered to buy from his brother … a sanctuary for the wildflowers that had gladdened his youth. His brother declined to part with the land, but he could not suppress the idea: 1865 still stands in Wisconsin history as the birth-year of mercy for things natural, wild, and free.
 * “February: Good Oak”, p. 15-16.

 * One swallow does not make a summer, but one skein of geese, cleaving the murk of a March thaw, is the spring.
 * “March: The Geese Return”, p. 18.

 * Is education possibly a process of trading awareness for things of lesser worth? The goose who trades his is soon a pile of feathers.
 * “March: The Geese Return”, p. 18.

 * What a dull world if we knew all about geese!
 * “March: The Geese Return”, p. 20.

"April: Come High Water," "April: Draba," "April: Bur Oak," & "April:Sky Dance"

 * There are degrees and kinds of solitude. … I know of no solitude so secure as one guarded by a spring flood; nor do the geese, who have seen more kinds and degrees of aloneness than I have.
 * “April: Come High Water”, p. 25.

 * He who hopes for spring with upturned eye never sees so small a thing as Draba. He who despairs of spring with downcast eye steps on it, unknowingly. He who searches for spring with his knees in the mud finds it, in abundance.
 * “April: Draba”, p. 26.

 * Engineers did not discover insulation: they copied it from these old soldiers of the prairie war.
 * “April: Bur Oak”, p. 27.

 * He who owns a veteran bur oak owns more than a tree. He owns a historical library, and a reserved seat in the theater of evolution. To the discerning eye, his farm is labeled with the badge and symbol of the prairie war.
 * “April: Bur Oak”, p. 30.

 * It is fortunate, perhaps, that no matter how intently one studies the hundred little dramas of the woods and meadows, one can never learn all of the salient facts about any one of them.
 * “April: Sky Dance”, p. 32-33.

 * The drama of the sky dance is enacted nightly on hundreds of farms, the owners of which sigh for entertainment, but harbor the illusion that it is to be sought in theaters. They live on the land, but not by the land.
 * “April: Sky Dance”, p. 34.

"May: Back from the Argentine," "June: The Alder Fork," "July: Great Possessions," and "July: Prairie Birthday"

 * Whoever invented the word ‘grace’ must have seen the wing-folding of the plover.
 * “May: Back from the Argentine”, p. 34-35.

 * In farm country, the plover has only two real enemies: the gully and the drainage ditch. Perhaps we shall one day find that these are our enemies, too.
 * “May: Back from the Argentine”, p. 35.

 * How like fish we are: ready, nay eager, to seize upon whatever new thing some wind of circumstance shakes down upon the river of time! … Even so, I think there is some virtue in eagerness, whether its object prove true or false.
 * “June: The Alder Fork”, p. 39.

 * One hundred and twenty acres, according to the County Clerk, is the extent of my worldly domain. But the County Clerk is a sleepy fellow, who never looks at his record books before nine o’clock. What they would show at daybreak is the question here at issue. Books or no books, it is a fact, patent both to my dog and myself, that at daybreak I am the sole owner of all the acres I can walk over. It is not only boundaries that disappear, but also the thought of being bounded.
 * “July: Great Possessions”, p. 41.

 * During every week from April to September there are, on the average, ten wild plants coming into first bloom. … No man can heed all of these anniversaries; no man can ignore all of them. … Tell me of what plant-birthday a man takes notice, and I shall tell you a good deal about his vocation, his hobbies, his hay fever, and the general level of his ecological education.
 * “July: Prairie Birthday”, p. 44.

 * The erasure of a human subspecies is largely painless — to us — if we know little enough about it. A dead Chinaman is of little import to us whose awareness of things Chinese is bounded by an occasional dish of chow mein. We grieve only for what we know. The erasure of Silphium from western Dane County is no cause for grief if one knows it only as a name in a botany book.
 * “July: Prairie Birthday”, p. 48.

"August: The Green Pasture," "September: The Choral Copse," "October: Smoky Gold," and "October: Red Lanterns"

 * Some paintings become famous because, being durable, they are viewed by successive generations, in each of which are likely to be found a few appreciative eyes. I know a painting so evanescent that it is seldom viewed at all, except by some wandering deer. It is a river who wields the brush, and it is the same river who, before I can bring my friends to view his work, erases it forever.
 * “August: The Green Pasture”, p. 51.

 * It is on some, but not all, of these misty autumn day-breaks that one may hear the chorus of the quail. The silence is suddenly broken by a dozen contralto voices, no longer able to restrain their praise of the day to come.
 * “September: The Choral Copse”, p. 53.

 * Hunts differ in flavor, but the reasons are subtle. The sweetest hunts are stolen. To steal a hunt, either go far into the wilderness where no one has been, or else find some undiscovered place under everybody’s nose.
 * “October: Smoky Gold”, p. 55.

 * My dog, by the way, thinks I have much to learn about partridges, and, being a professional naturalist, I agree.
 * “October: Red Lanterns”, p. 63.

"November: Axe-in-Hand," "November: A Mighty Fortress," and "December: Pines above the Snow"

 * We classify ourselves into vocations, each of which either wields some particular tool, or sells it, or repairs it, or sharpens it, or dispenses advice on how to do so; by such division of labors we avoid responsibility for the misuse of any tool save our own. But there is one vocation — philosophy — which knows that all men, by what they think about and wish for, in effect wield all tools. It knows that men thus determine, by their manner of thinking and wishing, whether it is worthwhile to wield any.
 * “November: Axe-in-Hand”, p. 68.

 * I have read many definitions of what is a conservationist, and written not a few myself, but I suspect that the best one is written not with a pen, but with an axe. It is a matter of what a man thinks about while chopping, or while deciding what to chop. A conservationist is one who is humbly aware that with each stroke he is writing his signature on the face of his land.
 * “November: Axe-in-Hand”, p. 68.

 * The modern dogma is comfort at any cost.
 * “November: Axe-in-Hand”, p. 71.

 * The real jewel of my disease-ridden woodlot is the prothonotary warbler. … The flash of his gold-and-blue plumage amid the dank decay of the June woods is in itself proof that dead trees are transmuted into living animals, and vice versa.
 * “November: A Mighty Fortress”, p. 77.

 * Acts of creation are ordinarily reserved for gods and poets, but humbler folk may circumvent this restriction if they know how. To plant a pine, for example, one need be neither god nor poet; one need only own a shovel. By virtue of this curious loophole in the rules, any clodhopper may say: Let there be a tree—and there will be one.
 * “December: Pines above the Snow”, p. 81.

"Wisconsin: Marshland Elegy," "Wisconsin: The Sand Counties" "Wisconsin: On a Monument to the Pigeon," and "Wisconsin: Flambeau"

 * When we hear [the crane’s] call we hear no mere bird. We hear the trumpet in the orchestra of evolution. He is the symbol of our untamable past, of that incredible sweep of millennia which underlies and conditions the daily affairs of birds and men.
 * “Wisconsin: Marshland Elegy”, p. 96.

 * To build a road is so much simpler than to think of what the country really needs. A roadless marsh is seemingly as worthless to the alphabetical conservationist as an undrained one was to the empire-builders. Solitude, the one natural resource still undowered of alphabets, is so far recognized as valuable only by ornithologists and cranes. Thus always does history, whether of marsh or market place, end in paradox. The ultimate value in these marshes is wildness, and the crane is wildness incarnate. But all conservation of wildness is self-defeating, for to cherish we must see and fondle, and when enough have seen and fondled, there is no wilderness left to cherish.
 * “Wisconsin: Marshland Elegy”, p. 101.

 * Sometimes in June, when I see unearned dividends of dew hung on every lupine, I have doubts about the real poverty of the sands. On solvent farmlands lupines do not even grow, much less collect a daily rainbow of jewels.
 * “Wisconsin: The Sand Counties”, p. 102.

 * Our grandfathers were less well-housed, well-fed, well-clothed than we are. The strivings by which they bettered their lot are also those which deprived us of [passenger] pigeons. Perhaps we now grieve because we are not sure, in our hearts, that we have gained by the exchange. The gadgets of industry bring us more comforts than the pigeons did, but do they add as much to the glory of the spring?
 * “Wisconsin: On a Monument to the Pigeon”, p. 109.

 * It is a century now since Darwin gave us the first glimpse of the origin of species. We know now what was unknown to all the preceding caravan of generations: that men are only fellow-voyagers with other creatures in the odyssey of evolution. This new knowledge should have given us, by this time, a sense of kinship with fellow-creatures; a wish to live and let live; a sense of wonder over the magnitude and duration of the biotic enterprise.
 * “Wisconsin: On a Monument to the Pigeon”, p. 109.

 * Above all we should, in the century since Darwin, have come to know that man, while now captain of the adventuring ship, is hardly the sole object of its quest, and that his prior assumptions to this effect arose from the simple necessity of whistling in the dark. These things, I say, should have come to us. I fear they have not come to many.
 * “Wisconsin: On a Monument to the Pigeon”, p. 110.

 * The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. … Perhaps every youth needs an occasional wilderness trip, in order to learn the meaning of this particular freedom.
 * “Wisconsin: Flambeau”, p. 113.

 * There are a few sections of uncut timber, luckily state-owned.
 * “Wisconsin: Flambeau”, p. 115.

"Illinois and Iowa: Red Legs Kicking,"

 * When I call to mind my earliest impressions, I wonder whether the process ordinarily referred to as growing up is not actually a process of growing down; whether experience, so much touted among adults as the thing children lack, is not actually a progressive dilution of the essentials by the trivialities of living.
 * “Illinois and Iowa: Red Legs Kicking”, p. 120.

"Arizona and New Mexico: On Top," & "Arizona and New Mexico: Thinking Like a Mountain"

 * On a fair morning the mountain invited you to get down and roll in its new grass and flowers (your less inhibited horse did just this if you failed to keep a tight rein). Every living thing sang, chirped, and burgeoned. Massive pines and firs, storm-tossed these many months, soaked up the sun in towering dignity. Tassel-eared squirrels, poker-faced but exuding emotion with voice and tail, told you insistently what your already knew full well: that never had there been so rare a day, or so rich a solitude to spend it in.
 * “Arizona and New Mexico: On Top”, p. 125.

 * It must be poor life that achieves freedom from fear.
 * “Arizona and New Mexico: On Top”, p. 126.

 * We reached the old wolf in time to watch a fierce green fire dying in her eyes. I realized then, and have known ever since, that there was something new to me in those eyes — something known only to her and to the mountain. I was young then, and full of trigger-itch; I thought that because fewer wolves meant more deer, that no wolves would mean hunters’ paradise. But after seeing the green fire die, I sensed that neither the wolf nor the mountain agreed with such a view.  Since then I have lived to see state after state extirpate its wolves. I have watched the face of many a newly wolfless mountain, and seen the south-facing slopes wrinkle with a maze of new deer trails. I have seen every edible bush and seedling browsed, first to anemic desuetude, and then to death. I have seen every edible tree defoliated to the height of a saddlehorn. Such a mountain looks as if someone had given God a new pruning shears, and forbidden Him all other exercise. … I now suspect that just as a deer herd lives in mortal fear of its wolves, so does a mountain live in mortal fear of its deer.
 * “Arizona and New Mexico: Thinking Like a Mountain”, p. 130-132.

 * We all strive for safety, prosperity, comfort, long life, and dullness. The deer strives with his supple legs, the cowman with trap and poison, the statesman with pen, the most of us with machines, votes, and dollars, but it all comes to the same thing: peace in our time. A measure of success in this is all well enough, and perhaps is a requisite to objective thinking, but too much safety seems to yield only danger in the long run. Perhaps this is behind Thoreau’s dictum: In wildness is the salvation of the world. Perhaps this is the hidden meaning in the howl of the wolf, long known among mountains, but seldom perceived among men.
 * “Arizona and New Mexico: Thinking Like a Mountain”, p. 133.
 * This is a paraphrase of Thoreau: see explanation by the Walden Woods project).

"Chihuahua and Sonora: The Green Lagoons"

 * Man always kills the thing he loves, and so we the pioneers have killed our wilderness. Some say we had to. Be that as it may, I am glad I shall never be young without wild country to be young in. Of what avail are forty freedoms without a blank spot on the map?
 * p. 157-158.

 * This song of the waters is audible to every ear, but there is other music in these hills, by no means audible to all. To hear even a few notes of it you must first live here for a long time, and you must know the speech of hills and rivers. Then on a still night, when the campfire is low and the Pleiades have climbed over rimrocks, sit quietly and listen for a wolf to howl, and think hard of everything you have seen and tried to understand. Then you may hear it—a vast pulsing harmony—its score inscribed on a thousand hills, its notes the lives and deaths of plants and animals, its rhythms spanning the seconds and the centuries.
 * p. 149.

 * Science contributes moral as well as material blessings to the world. Its great moral contribution is objectivity, or the scientific point of view. This means doubting everything except facts; it means hewing to the facts, let the chips fall where they may.
 * p. 153-154.

Manitoba: Clandeboye

 * Education, I fear, is learning to see one thing by going blind to another.
 * p. 168.

"Conservation Esthetic"

 * Barring love and war, few enterprises are undertaken with such abandon, or by such diverse individuals, or with so paradoxical a mixture of appetite and altruism, as that group of avocations known as outdoor recreation. It is, by common consent, a good thing for people to get back to nature. But wherein lies the goodness, and what can be done to encourage its pursuit?
 * p. 165.

 * Only the most uncritical minds are free from doubt.
 * p. 165.

 * The only true development in American recreational resources is the development of the perceptive faculty in Americans. All of the other acts we grace by that name are, at best, attempts to retard or mask the process of dilution.
 * p. 174.

 * Like all real treasures of the mind, perception can be split into infinitely small fractions without losing its quality. The weeds in a city lot convey the same lesson as the redwoods; the farmer may see in his cow-pasture what may not be vouchsafed to the scientist adventuring in the South Seas.
 * p. 174.

 * The trophy-recreationist has peculiarities that contribute in subtle ways to his own undoing. To enjoy he must possess, invade, appropriate. Hence the wilderness that he cannot personally see has no value to him. Hence the universal assumption that an unused hinterland is rendering no service to society. To those devoid of imagination a blank place on the map is a useless waste; to others, the most valuable part.
 * p. 176.

 * Recreational development is a job not of building roads into lovely country, but of building receptivity into the still unlovely human mind.
 * p. 176-177.

"Wildlife in American Culture"

 * A peculiar virtue in wildlife ethics is that the hunter ordinarily has no gallery to applaud or disapprove of his conduct. Whatever his acts, they are dictated by his own conscience, rather than by a mob of onlookers. It is difficult to exaggerate the importance of this fact.
 * p. 178.

"Wilderness"

 * Wilderness is the raw material out of which man has hammered the artifact called civilization.
 * p. 188.

 * Relegating grizzlies to Alaska is about like relegating happiness heaven; one may never get there.
 * p. 199.

 * If education really educates, there will, in time, be more and more citizens who understand that relics of the old West add meaning and value to the new. Youth yet unborn will pole up the Missouri with Lewis and Clark, or climb the Sierras with James Capen Adams, and each generation in turn will ask: Where is the big white bear? It will be a sorry answer to say he went under while conservationists weren’t looking.
 * p. 199.

 * Ability to see the cultural value of wilderness boils down, in the last analysis, to a question of intellectual humility.
 * p. 200.

 * All history consists of successive excursions from a single starting-point, to which man returns again and again to organize yet another search for a durable scale of values.
 * p. 200.

"The Land Ethic"

 * An ethic, ecologically, is a limitation on freedom of action in the struggle for existence. An ethic, philosophically, is a differentiation of social from anti-social conduct. These are two definitions of one thing. The thing has its origin in the tendency of interdependent individuals or groups to evolve modes of co-operation. The ecologist calls these symbioses. Politics and economics are advanced symbioses in which the original free-for-all competition has been replaced, in part, by co-operative mechanisms with an ethical content.
 * p. 202.

 * Individual thinkers since the days of Ezekiel and Isaiah have asserted that the despoliation of land is not only inexpedient but wrong. Society, however, has not yet affirmed their belief. I regard the present conservation movement as the embryo of such an affirmation.
 * p. 203.

 * All ethics so far evolved rest upon a single premise: that the individual is a member of a community of interdependent parts. … The land ethic simply enlarges the boundaries of the community to include soils, waters, plants, and animals, or collectively: the land. … A land ethic changes the role of Homo sapiens from conqueror of the land-community to plain member and citizen of it. It implies respect for his fellow-members, and also respect for the community as such.
 * p. 203-204.

 * Do we not already sing our love for and obligation to the land of the free and the home of the brave? Yes, but just what and whom do we love? Certainly not the soil, which we are sending helter-skelter downriver. Certainly not the waters, which we assume have no function except to turn turbines, float barges, and carry off sewage. Certainly not the plants, of which we exterminate whole communities without batting an eye. Certainly not the animals, of which we have already extirpated many of the largest and most beautiful species.
 * p. 204.

 * The ordinary citizen today assumes that science knows what makes the community clock tick; the scientist is equally sure that he does not.
 * p. 205.

 * Conservation is a state of harmony between men and land.
 * p. 207.

 * Land-use ethics are still governed wholly by economic self-interest, just as social ethics were a century ago.
 * p. 209.

 * In our attempt to make conservation easy, we have made it trivial.
 * p. 210.

 * One basic weakness in a conservation system based wholly on economic motives is that most members of the land community have no economic value. Wildflowers and songbirds are examples. Of the 22,000 higher plants and animals native to Wisconsin, it is doubtful whether more than 5 per cent can be sold, fed, eaten, or otherwise put to economic use. Yet these creatures are members of the biotic community, and if (as I believe) its stability depends on its integrity, they are entitled to continuance.
 * p. 210.

 * An ethic to supplement and guide the economic relation to land presupposes the existence of some mental image of land as a biotic mechanism.
 * p. 214.

 * Your true modern is separated from the land by many middlemen, and by innumerable physical gadgets. He has no vital relation to it; to him it is the space between cities on which crops grow. Turn him loose for a day on the land, and if the spot does not happen to be a golf links or a ‘scenic’ area, he is bored stiff. If crops could be raised by hydroponics instead of farming, it would suit him very well. Synthetic substitutes for wood, leather, wool, and other natural land products suit him better than the originals. In short, land is something he has ‘outgrown.’
 * p. 223-224.

 * Examine each question in terms of what is ethically and esthetically right, as well as what is economically expedient. A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.
 * p. 224-225.

 * I have purposely presented the land ethic as a product of social evolution because nothing so important as an ethic is ever ‘written’ … it evolves in the minds of a thinking community.
 * p. 225.

Misattributed

 * Ethical behavior is doing the right thing when no one else is watching — even when doing the wrong thing is legal.
 * Presumably a paraphrase of "A peculiar virtue in wildlife ethics is that the hunter ordinarily has no gallery to applaud or disapprove of his conduct" or of "Hunting for sport is an improvement ..." above.
 * (Unlikely to be by Leopold, who knew that ethics involves not only doing the right thing, but also determining the right thing in the face of competing desirable criteria.)

title: Aldo Leopold


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User:24~enwikiquote/expo

edit           ? Who are you to disagree

Clue: www.Red.com

title: User:24~enwikiquote/expo


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User:24~enwikiquote/Clue:www.Red.com

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title: User:24~enwikiquote/Clue:www.Red.com


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Robert Kilroy-Silk

Robert Michael Kilroy-Silk (born 19 May 1942), British politician and Member of the European Parliament, and former chat show host.

Sourced

 * I didn't really hit him. If I had, he'd have stayed down.
 * On being accused of hitting Jeremy Corbyn MP in 1985
 * Independent, 6 June 2004

 * They [Muslims] are backward and evil and if it is racist to say so... then racist I must be — and happy and proud, to be so.
 * Daily Express, 25 February 1991

 * Moslems everywhere behave with equal savagery. They behead criminals, stone to death female — only female — adulteresses, throw acid in the faces of women who refuse to wear the chador, mutilate the genitals of young girls and ritually abuse animals.
 * Daily Express, 15 January 1995

 * A country peopled by peasants, priests and pixies.
 * Describing Ireland, Daily Express, 9 November 2002

 * The indigenous population is not responsible.... It is the foreigners that we have to focus on.
 * Discussing a rise in HIV infections in Britain, Sunday Express, 1 December 2002

 * The orgy of thieving in Iraq has more to do with the character of the people than the absence of restraining troops. And to think that good, decent, law-abiding young British and American men and women laid down their lives to liberate this thieving mob.
 * Sunday Express, 4 May 2003

 * We're told that the Arabs loathe us. Really? For liberating the Iraqis? For subsidising the lifestyles of people in Egypt and Jordan, to name but two, for giving them vast amounts of aid? For providing them with science, medicine, technology and all the other benefits of the West? They [Arabs] should go down on their knees and thank God for the munificence of the United States. What do they think we feel about them? That we adore them for the way they murdered more than 3,000 civilians on September 11 and then danced in the hot, dusty streets to celebrate the murders? That we admire them for the cold-blooded killings in Mombasa, Yemen and elsewhere? That we admire them for being suicide bombers, limb-amputators, women repressors?
 * Sunday Express, 4 January 2004 (full text of the column)
 * This column resulted in Kilroy-Silk's dismissal from the BBC.

 * Their fate will be in each other's hands as they decide whether to share or to shaft.
 * Shafted, 2001
 * Frequently shown as a running joke on Have I Got News For You

title: Robert Kilroy-Silk


text:
User talk:24~enwikiquote/land

Vandalism
I tried to revert the vandalism by User:60.26.24.251 on this article, but your fancy HTML creates a huge black pane across my browser window that obscures the Edit function. Sorry 'bout that. If you don't already know this, the usual way to revert such vandalism is to look at the page history, click on the previous version's date to bring up that revision, click Edit, and save it, adding a Summary that says something like "Rv vandalism by so-and-so". Of course, you can also just edit your page and manually wipe it out, too. Hope this helps. — Jeff Q 06:33, 7 Feb 2005 (UTC)
 * 24  go who am i to disagree // 20:27, 7 Feb 2005 (UTC)

title: User talk:24~enwikiquote/land


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Auberon Waugh

Auberon Waugh (17 November 1939 – 16 January 2001) was an English journalist and author who was the son of Evelyn Waugh.

Quotes

 * Politics, as I never tire of saying, is for social and emotional misfits, handicapped folk, those with a grudge. The purpose of politics is to help them overcome these feelings of inferiority and compensate for their personal inadequacies in the pursuit of power.
 * "The Power Urge," essay in The Spectator (15 December, 1982); reprinted in Another Voice (1986), p. 92

 * Of the two crises facing us this Christmas — the caviare crisis and the Gulf crisis — I must admit finding the caviare crisis the more immediate. Many people — including children — are actually having to do without any caviare at all this Christmas.
 * "Way of the World", The Daily Telegraph (24 December 1990), p. 23

 * I don't want 'constructive criticism'. I want praise.
 * Cited in The Times Literary Supplement (6 March 2009)

About Waugh

 * He wrote to no agenda or party line. He did not believe it was the job of journalists to run the country or to advise politicians, but to nip at the heels of sacred cows and expose the inadequacy of the emperor's new clothes. He never pontificated about family values but he lived them, deeply. And however cruelly he wrote on occasions, he was unfailingly kind in real life. He believed that it was our duty to be happy as long as possible because tomorrow we die.
 * Lynn Barber "Waugh stories", The Observer (21 January 2001)
 * The original print article appeared in The Observer, rather than The Guardian; on this occasion, the online source does not distinguish between the two publications.

 * With allies in the class struggle like Auberon Waugh the middle class has no need of enemies. Last night ATV transmitted the third and last programme in his series This is Waugh, in which he pleads for his right to go on living in the large and comfortable country house his father left him in Somerset, while the workers go on doing their own thing somewhere as far away as possible.
 * It has been heartbreaking to see a legitimate and important cause—the survival of the middle class ethic—defended three weeks running by a procession of utterly unsympathetic nutters.
 * Max Hastings "This heartbreaking Waugh", Evening Standard (24 August 1976), p. 13

title: Auberon Waugh


text:
Carter G. Woodson

Carter Godwin Woodson (19 December 1875 – 3 April 1950) was an African American professor, historian, author, and journalist. In February 1926, he launched the celebration of "Negro History Week," the precursor of Black History Month.

Quotes

 * Believing that slaves could not be enlightened without developing in them a longing for liberty, not a few masters maintained that the more brutish the bondmen the more pliant they become for purposes of exploitation. It was this class of slaveholders that finally won the majority of southerners to their way of thinking and determined that Negroes should not be educated.
 * The Education of the Negro Prior to 1861 (1915), Chapter 1

The Mis-Education of the Negro (1933)

 * The Mis-Education of the Negro (1933), 1969 edition online

The so-called modern education, with all its defects, however, does others so much more good than it does the Negro, because it has been worked out in conformity to the needs of those who have enslaved and oppressed weaker peoples. For example, the philosophy and ethics resulting from our educational system have justified slavery, peonage, segregation, and lynching. The oppressor has the right to exploit, to handicap, and to kill the oppressed. Negroes daily educated in the tenets of such a religion of the strong have accepted the status of the weak as divinely ordained, and during the last three generations of their nominal freedom they have done practically nothing to change it.
 * The educational system as it has developed both in Europe and America an antiquated process which does not hit the mark even in the case of the needs of the white man himself. If the white man wants to hold on to it, let him do so; but the Negro, so far as he is able, should develop and carry out a program of his own.
 * Preface

The same educational process which inspires and stimulates the oppressor with the thought that he is everything and has accomplished everything worth while, depresses and crushes at the same time the spark of genius in the Negro by making him feel that his race does not amount to much and never will measure up to the standards of other peoples. The Negro thus educated is a hopeless liability of the race.
 * When you control a man's thinking you do not have to worry about his actions. You do not have to tell him not to stand here or go yonder. He will find his "proper place" and will stay in it. You do not need to send him to the back door. He will go without being told. In fact, if there is no back door, he will cut one for his special benefit. His education makes it necessary.
 * Preface

 * History does not furnish a case of the elevation of a people by ignoring the thought and aspiration of the people thus served.
 * Chapter Three

 * This shameful status of higher education is due in a large measure to low standards of institutions with a tendency toward the diplomamill procure. TO get a job or to hold one you ho in and stay until they "grind" you out a "darkter's 'gree." And you do not have to worry any further. The assumption is that almost any school will be glad to have you thereafter, and you will receive a large salary.
 * Chapter Four

Our minds must become sufficiently developed to use segregation to kill segregation, and thus bring to pass that ancient and yet modern prophecy, "The wrath of man shall praise thee." If the Negro in the ghetto must eternally be fed by the hand that pushes him into the ghetto, he will never become strong enough to get out of the ghetto. This assumption of Negro leadership in the ghetto, then, must not be confined to matters of religion, education, and social uplift; it must deal with such fundamental forces in life as make these things possible. If the Negro area, however, is to continue as a district supported wholly from without, the inept dwellers therein will merit and will receive only the contempt of those who may occasionally catch glimpses of them in their plight.
 * The average Negro has not been sufficiently mis-educated to become hopeless.
 * The average Negro has not been sufficiently mis-educated to become hopeless.
 * Chapter X: The Loss of Vision

 * The facts drawn from an experience of more than twenty years enable us to make certain deductions with respect to the study of the Negro. Only one Negro out of every ten thousand is interested in the effort to set forth what his race has thought and felt and attempted and accomplished that it may not become a negligible factor in the thought of the world. By traditions and education, however, the large majority of Negroes have become interested in the history and status of other races, and they spend millions annually to promote such knowledge. Along with this sum, of course, should be considered the large amount paid for devices in trying not to be Negroes.
 * Chapter XVIII: The Study of the Negro

 * The chief reason why so many give such a little attention to the background of the Negro is the belief that this study is unimportant. They consider as history only such deeds as those of Mussolini who after building up an efficient war machine with the aid of other Europeans would now use it to murder unarmed and defenseless Africans who have restricted themselves exclusively to attending to their own business. If Mussolini succeeds in crushing Abyssinia he will be recorded in "history" among the Caesars, and volumes written in praise of the conqueror will find their way to the homes and libraries of thousands of miseducated Negroes. The oppressor has always indoctrinated the weak with this interpretation of the crimes of the strong.
 * Chapter XVIII: The Study of the Negro

title: Carter G. Woodson


text:
Martin Buber

Martin Buber (February 8, 1878 – June 13, 1965) was a Jewish philosopher, theologian, story-teller, and teacher.

Quotes

 * Every morning I shall concern myself anew about the boundary Between the love-deed-Yes and the power-deed-No And pressing forward honor reality. We cannot avoid Using power, Cannot escape the compulsion To afflict the world, So let us, cautious in diction And mighty in contradiction, Love powerfully.
 * "Power and Love" (1926)

 * Life, in that it is life, necessarily entails justice.
 * "Politics and Morality" in Be'ayot (April 1945), as published in A Land of Two Peoples : Martin Buber on Jews and Arabs (1983) edited by Paul Mendes-Flohr, p. 169

 * To win a truly great life for the people of Israel, a great peace is necessary, not a fictitious peace, the dwarfish peace that is no more than a feeble intermission, but a true peace with the neighboring peoples, which alone can render possible a common development of this portion of the earth as the vanguard of the awakening Near East.
 * "Our Reply" (September 1945), as published in A Land of Two Peoples : Martin Buber on Jews and Arabs (1983) edited by Paul Mendes-Flohr, p. 178
 * Variant translation: Only a true peace with neighboring peoples can render possible a common development of this portion of the earth as a vanguard of the awakening of the Near East.

 * All journeys have secret destinations of which the traveler is unaware.
 * The Legend of the Baal-Shem (1955),1995 edition, p. 36

 * The prophet is appointed to oppose the king, and even more: history.
 * BBC radio broadcast (1962), as quoted in The Great Thoughts (1984) by George Seldes

 * I do not accept any absolute formulas for living. No preconceived code can see ahead to everything that can happen in a man's life. As we live, we grow and our beliefs change. They must change. So I think we should live with this constant discovery. We should be open to this adventure in heightened awareness of living. We should stake our whole existence on our willingness to explore and experience.
 * As quoted in Martin Buber : An Intimate Portrait (1971), p. 56

 * The real struggle is not between East and West, or capitalism and communism, but between education and propaganda.
 * As quoted in Encounter with Martin Buber (1972) by Aubrey Hodes, p. 135

 * When we rise out of [the night] into the new life and there begin to receive the signs, what can we know of that which — of him who gives them to us? Only what we experience from time to time from the signs themselves. If we name the speaker of this speech God, then it is always the God of a moment, a moment God.
 * Between Man and Man (1965), p. 15

I and Thou (1923)

 * Ich und Du (1923)
 * See also I and Thou

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

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

 * Alles wirkliche Leben ist Begegnung.
 * All real life is meeting.
 * Variant translationː All actual life is encounter.

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

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

 * Egos appear by setting themselves apart from other egos.

 * Person erscheint, indem sie zu andern Personen in Beziehung tritt.
 * Persons appear by entering into relation to other persons.

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

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

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

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

 * Through the Thou a person becomes I.

What is Man? (1938)

 * As translated by Ronald Gregor Smith in Between Man and Man (1947; 1965), page numbers from a 2001 edition

 * In philosophical anthropology, … where the subject is man in his wholeness, the investigator cannot content himself, as in anthropology as an individual science, with considering man as another part of nature and with ignoring the fact that he, the investigator, is himself a man and experiences this humanity in his inner experience in a way that he simply cannot experience any part of nature.
 * p. 147

 * The philosophical anthropologist … can know the wholeness of the person and through it the wholeness of man only when he does not leave his subjectivity out and does not remain an untouched observer.
 * p. 148

 * You do not attain to knowledge by remaining on the shore and watching the foaming waves, you must make the venture and cast yourself in, you must swim, alert and with all your force, even if a moment comes when you think you are losing consciousness; in this way, and in no other, do you reach anthropological insight.
 * p. 148

 * So long as you “have” yourself, have yourself as an object, your experience of man is only as of a thing among things.
 * p. 148

 * An example may clarify more precisely the relation between the psychologist and the anthropologist. If both of them investigate, say, the phenomenon of anger, the psychologist will try to grasp what the angry man feels, what his motives and the impulses of his will are, but the anthropologist will also try to grasp what he is doing. In respect of this phenomenon self-observation, being by nature disposed to weaken the spontaneity and unruliness of anger, will be especially difficult for both of them. The psychologist will try to meet this difficulty by a specific division of consciousness, which enables him to remain outside with the observing part of his being and yet let his passion run its course as undisturbed as possible. Of course this passion can then not avoid becoming similar to that of the actor, that is, though it can still be heightened in comparison with an unobserved passion its course will be different: there will be a release which is willed and which takes the place of the elemental outbreak, there will be a vehemence which will be more emphasized, more deliberate, more dramatic. The anthropologist can have nothing to do with a division of consciousness, since he has to do with the unbroken wholeness of events, and especially with the unbroken natural connection between feelings and actions; and this connection is most powerfully influenced in self-observation, since the pure spontaneity of the action is bound to suffer essentially. It remains for the anthropologist only to resign any attempt to stay outside his observing self, and thus when he is overcome by anger not to disturb it in its course by becoming a spectator of it, but to let it rage to its conclusion without trying to gain a perspective. He will be able to register in the act of recollection what he felt and did then; for him memory takes the place of psychological self-experience. … In the moment of life he has nothing else in his mind but just to live what is to be lived, he is there with his whole being, undivided, and for that very reason there grows in his thought and recollection the knowledge of human wholeness.
 * pp. 148-149

 * In the ice of solitude man becomes most inexorably a question to himself, and just because the question pitilessly summons and draws into play his most secret life he becomes an experience to himself.
 * p. 150

 * Man must be free of it all, of his bad conscience and of the bad salvation from this conscience in order to become in truth the way. Now, he no longer promises others the fulfillment of his duties, but promises himself the fulfillment of man.
 * p. 178

 * The concept of guilt is found most powerfully developed even in the most primitive communal forms which we know: … the man is guilty who violates one of the original laws which dominate the society and which are mostly derived from a divine founder; the boy who is accepted into the tribal community and learns its laws, which bind him thenceforth, learns to promise; this promise is often given under the sign of death, which is symbolically carried out on the boy, with a symbolical rebirth.
 * p. 178

 * When we see a great man desiring power instead of his real goal we soon recognize that he is sick, or more precisely that his attitude to his work is sick. He overreaches himself, the work denies itself to him, the incarnation of the spirit no longer takes place, and to avoid the threat of senselessness he snatches after empty power. This sickness casts the genius on to the same level as those hysterical figures who, being by nature without power, slave for power, in order that they may enjoy the illusion that they are inwardly powerful, and who in this striving for power cannot let a pause intervene, since a pause would bring with it the possibility of self-reflection and self-reflection would bring collapse.
 * p. 180

For The Sake of Heaven (1945)

 * as translated by Ludwig Lewisohn (1981)

 * Avoid melancholy with all your might. It hurts the service of God more than sin. Satan takes less pleasure in sin than in a man's melancholy over having sinned again and so feeling that he is a slave to sin. Thus the Evil One has caught the poor soul in the net of despair.
 * Rabbi Jaacob Yitzchak, p. 7

 * God ... desires His creature to be able to oppose Him. He has given that creature freedom. ... When man turns away from evil with that whole measure of power with which he is able to rebel against God, then he has truly turned to God.
 * p. 44

 * As the oil is in the olive, so is the teshuvah, repentance, hidden within sin.
 * p. 44

 * It is the highest service to submit the evil impulse to God through the power of love.
 * p. 45

 * God ... demands everything, in order to give everything anew to him who loves Him, after that loving has truly given up all.
 * p. 45

 * In the presence of God himself man stands always like a solitary tree in the wilderness.
 * p. 95

 * When we desire to lead men to God, we must not simply overthrow their idols. In each of these images we must seek to discover what divine quality he who carved it sought.
 * p. 117

Eclipse of God: Studies in the Relation Between Religion and Philosophy (1952)

 * Gottesfinsternis – Betrachtungen zur Beziehung zwischen Religion und Philosophie

 * To be old is a glorious thing when one has not unlearned what it means to begin, this old man had perhaps first learned it thoroughly in old age.
 * p. 6

 * The realer religion is, so much the more it means its own overcoming. It wills to cease to be the special domain "Religion" and wills to become life. It is concerned in the end not with specific religious acts, but with redemption from all that is specific.
 * p. 34

Between Man and Man (1965)

 * When we rise out of [the night] into the new life and there begin to receive the signs, what can we know of that which — of him who gives them to us? Only what we experience from time to time from the signs themselves. If we name the speaker of this speech God, then it is always the God of a moment, a moment God.
 * p. 15

 * Dialogue and monologue are silenced. Bundled together, men march without Thou and without I, those of the left who want to abolish memory, and those of the right who want to regulate it: hostile and separated hosts, they march into the common abyss.
 * p. 33

 * Greatness by nature includes a power, but not a will to power.
 * p. 150

 * The great man, whether we comprehend him in the most intense activity of his work or in the restful equipoise of his forces, is powerful, involuntarily and composedly powerful, but he is not avid for power. What he is avid for is the realization of what he has in mind, the incarnation of the spirit.
 * p. 151

 * So long as a man’s power, that is, his capacity to realize what he has in mind, is bound to the goal, to the work, to the calling, it is, considered in itself, neither good nor evil, it is only a suitable or unsuitable instrument. But as soon as this bond with the goal is broken off or loosened, and the man ceases to think of power as the capacity to do something, but thinks of it as a possession, that is, thinks of power in itself, then his power, being cut off and self-satisfied, is evil; it is power withdrawn from responsibility, power which betrays the spirit, power in itself.
 * p. 152

 * You do not attain to knowledge by remaining on the shore and watching the foaming waves, you must make the venture and cast yourself in, you must swim, alert and with all your force, even if a moment comes when you think you are losing consciousness; in this way, and in no other, do you reach anthropological insight.
 * p. 148

 * The concept of guilt is found most powerfully developed even in the most primitive communal forms which we know: … the man is guilty who violates one of the original laws which dominate the society and which are mostly derived from a divine founder; the boy who is accepted into the tribal community and learns its laws, which bind him thenceforth, learns to promise; this promise is often given under the sign of death, which is symbolically carried out on the boy, with a symbolical rebirth.
 * p. 178

Quotes about Buber

 * (“How do you feel about America? There are some who claim it has become a land of greed.”) MA: It doesn't have to be. It has been rapidly turning into that. One sees what happened with the Indians first, and the black Americans second, and every other visible group. But I don't believe that's all there is, or else Paul and I would never live here. I can sell my books I can live like James Baldwin in the south of France, or in West Africa. But I believe there's something else. There is a spirit. And it's almost like Martin Buber, a good-evil conflict.
 * 1975 interview in Conversations with Maya Angelou (1989)

 * Martin Buber, the famous Jewish philosopher who was inspired by a strong “religious anarchism”, defined Judaism as a synthesis of three basic concepts: the idea of unity, the idea of action and the idea of a future.
 * Furio Bagnini "On Jewish Anarchism" (2009)

 * Buber and Tillich each took similar paths toward their common destination of religious socialism. Both had been influenced early in their careers by the 19th century German philosopher Nietzsche's rejection of bourgeois culture in his classic book, Thus Spoke Zarathustra, and were further influenced by Karl Marx's doctrine of human self-estrangement and objectification in capitalist society while rejecting his anti-religious bias. Moreover, Buber and Tillich, along with all religious socialists, rejected the Marxist “revolutionary dictatorship” of the proletariat. This would represent the extreme of heteronomy for Tillich and the political manifestation of the I-it relationship expressed by Buber that is based on human instrumentalism.… Tillich initially promoted an "idealistic anarchism" in the sense that he envisioned a theonomous culture arising from "communities themselves and their spiritual substance" instead of being promoted by the state. They would eventually part ways to some extent, with Buber continuing to promote a "federalistic communal socialism" yet not rejecting the political component of social life, while Tillich promoted the possibility of a central government that is not absolute in a theonomous society.
 * Marc A. Krell, in Modern Judaism and Historical Consciousness : Identities, Encounters. Perspectives (2007), edited by Andreas Gotzmann and Christian Wiese; Ch. 8 : Fashioning a Neutral Zone: Jewish and Protestant Socialists challenge Religionswissenschaft in Weimar Germany, § 3 : Fashioning a Neutral Zone of Religious Socialism, p. 218

 * studying the early civil rights movement in college, I'd been intrigued by the influence of Jewish philosophers like Martin Buber on Dr. King's sermons and writings.
 * Barack Obama A Promised Land (2020)

title: Martin Buber


text:
Arvo Pärt

Arvo Pärt (born 11 September 1935) is an Estonian composer. Pärt writes compositions that reflect his study of medieval musical forms. His work also reveals his deep Christian faith. He developed what he named tintinnabuli, or the tintinnabulation method of composition, derived from the Latin for "little bells", which can attribute why Pärt's music typically revolves around the notes of a single triad, or "three bells" as he states.

Quotes

 * I have discovered that it is enough when a single note is beautifully played.
 * Biographical note

 * Tintinnabulation is an area I sometimes wander into when I am searching for answers--in my life, my music, my work. In my dark hours, I have the certain feeling that everything outside this one thing has no meaning. The complex and many-faceted only confuses me, and I must search for unity. What is it, this one thing, and how do I find my way to it? Traces of this perfect thing appear in many guises--and everything that is unimportant falls away.
 * Liner notes for Fratres; Biographical note

 * A need to concentrate on each sound, so that every blade of grass would be as important as a flower.
 * Arvo Pärt: 24 Preludes for a Fugue (DVD, 2002)

 * The most sensitive musical instrument is the human soul. The next is the human voice. One must purify the soul until it begins to sound. A composer is a musical instrument and at the same time, a performer on that instrument. The instrument has to be in order to produce sound. One must start with that, not with the music. Through the music the composer can check whether his instrument is tuned and to what key it is tuned.
 * Read from his musical diaries while speaking at St. Vladimir’s Seminary

About Arvo Pärt

 * Pärt's cryptic remarks on his compositions orbit around the words 'silent' and 'beautiful'--minimal, by now almost imperiled associative notions, but ones which reverberate his musical creations.
 * Wolfgang Sandner in the liner notes for Tabula rasa, 1977; Biographical note

title: Arvo Pärt


text:
Minamata disease

Minamata disease (水俣病 Minamata-byō), sometimes referred to as Chisso-Minamata disease (チッソ水俣病 Chisso-Minamata-byō), is a neurological syndrome caused by severe mercury poisoning. Symptoms include ataxia, numbness in the hands and feet, general muscle weakness, narrowing of the field of vision and damage to hearing and speech. In extreme cases, insanity, paralysis, coma, and death follow within weeks of the onset of symptoms. A congenital form of the disease can also affect fetuses in the womb. Minamata disease was first discovered in Minamata city in Kumamoto prefecture, Japan in 1956. It was caused by the release of methylmercury in the industrial wastewater from the Chisso Corporation's chemical factory, which continued from 1932 to 1968. This highly toxic chemical bioaccumulated in shellfish and fish in Minamata Bay and the Shiranui Sea, which when eaten by the local populace resulted in mercury poisoning. While cat, dog, pig, and human deaths continued over more than 30 years, the government and company did little to prevent the pollution.

Sourced

 * "The defendant's factory was a leading chemical plant with the most advanced technology and facilities. As such, the defendant should have diligently researched the relevant literature and should have assured the safety of its wastewater... Also the defendant should have cast a watchful eye on the environmental conditions of the area... Defendants should have made sure that no harm whatsoever came to the residents in the area... It would have been possible to foresee the risk from the discharged water... The defendant could have prevented the occurrence of Minamata disease or at least have kept it at a minimum. We cannot find that the defendant took any of the precautionary measures called for in this situation whatsoever... We cannot find even one measure taken by the defendant that was either adequate or satisfactory... The presumption that the defendant had been negligent from beginning to end in discharging wastewater from its acetaldehyde plant is amply supported. Even if the quality of wastewater was within legal and administrative standards and the facilities and methods of treatment... were superior to those of other factories in the same industry, it is not enough to overcome this presumption... The defendant cannot escape liability for negligence..."
 * The court's verdict in the 1969-1973 lawsuit filed against Chisso by the Litigation Group of Minamata disease patients. (p248).

 * "Minamata disease is a disease of the central nervous system, a poisoning caused by long-term consumption, in large amounts, of fish and shellfish from Minamata Bay. The causative agent is methyl mercury. Methyl mercury produced in the acetaldehyde acetic acid facility of Shin Nihon Chisso's Minamata factory was discharged in factory wastewater, contaminating fish and shellfish in Minamata Bay. It is recognised that the disease occurred when residents of the area consumed fish and shellfish containing methyl mercury that had concentrated in their bodies. Minamata disease patients last appeared in 1960, and the outbreak has ended. This is presumed to be due to the fact that consumption of fish and shellfish from Minamata Bay was banned in the fall of 1957, and the fact that the factory had waste-treatment facilities in place from January 1960."
 * The official conclusion by the Ministry of Health and Welfare issued on September 26, 1968 into the cause of Minamata disease.

 * "The word ‘citizens’ used in the call for the meeting is significant. From the time Minamata disease first became an issue, up to the present, in such contexts it has meant not all residents of the city but only those who are not directly involved. In other words, in excludes Minamata disease victims, fishing families, and company employees..."
 * Timothy S. George on the democratization of Japan through Minamata disease, Minamata: Pollution and the Struggle for Democracy in Postwar Japan Harvard University Asia Center and Harvard University Press: 2001. p. 93.

 * "It is the pain of the still-necessity humility and obsequiousness toward authorities who have done nothing to help them, added to the suffering caused by the pollution, that makes the protesters heroes..."
 * George calls the victims heroes because despite all they endured, there were still some who would not give up. p. 90.

 * "The importance of the court victory for the patients in the Trial Group went beyond financial compensation. To them, the court victory meant recognition that their complaints were just and that they were owed restitution by a system that had no right to exclude them."
 * George on Compensation. p. 249.

 * "[f]irst, direct negotiations with the company would be attempted; if they failed, the society would seek mediation. Only as a last resort, if mediation failed, would they sue."
 * George on suing as a last resort. p. 191.

 * "an official of the Minamata Chamber of Commerce wrote to the editor of the Kumamoto nichinichi shinbun: The truth of this frightful disease is know throughout the world through reports on the miserable situation of the patients, but no concrete measures have been taken to elimination the cause… The fishers, utterly dependent on compensation from Nitchitisu, have no rice for today, much less tomorrow. If bad sludge still remains why have the authorities and Nitchitsu made no serious attempts to remove it? At this state one action is more important than 10,000 words denying responsibility."
 * George on public opinion. p. 138.

 * "In sum, then, despite the formal legal and institutional infrastructure, 'postwar democracy' as defined and practiced by Japanese citizens and exemplified by responses to Minamata disease incident has remained quite ad hoc: it is creative, exciting, and full of tools for citizens to use but always dependent on continual definition and redefinition in practice. Minamata has left a legacy not of regularized procedures and institutions for expanded pluralism but of possibilities."
 * George on the limitations and future of democratizing Japan. p. 286.

 * Minamata disease is a poisoning disease that affects mainly the central nervous system and is caused by the consumption of large quantities of fish and shellfish living in Minamata Bay and its surroundings, the major causative agent being some sort of organic mercury compound.
 * Harada, Masazumi. (1972). Minamata Disease. Kumamoto Nichinichi Shinbun Centre & Information Center/Iwanami Shoten Publishers. ISBN 4-87755-171-9 C3036, p.52

title: Minamata disease


text:
Billy Wilder

Samuel "Billy" Wilder (22 June 1906 – 27 March 2002) was an Austro-Hungarian born American filmmaker, screenwriter, producer, artist, and journalist, whose career spanned more than 50 years and 60 films.

Quotes

 * An actor entering through the door, you've got nothing. But if he enters through the window, you've got a situation.
 * As quoted in The Bright Side of Billy Wilder, Primarily (1970) by Tom Wood, p. 20

 * A bad play folds and is forgotten, but in pictures we don't bury our dead. When you think it's out of your system, your daughter sees it on television and says, My father is an idiot.
 * As quoted in Culture and Commitment, 1929-1945 (1973) by Warren Susman, p. 180

 * Eighty percent of a picture is writing, the other twenty percent is the execution, such as having the camera on the right spot and being able to afford to have good actors in all parts.
 * As quoted in The New Hollywood : American Movies in the '70s (1975) by Axel Madsen

 * Die Österreicher haben das Kunststück fertiggebracht, aus Beethoven einen Österreicher und aus Hitler einen Deutschen zu machen.
 * The Austrians have completed the feat of turning Beethoven into an Austrian, and Hitler into a German.
 * As quoted in DER SPIEGEL (16 May 1994))

 * I have ten commandments. The first nine are, thou shalt not bore. The tenth is, thou shalt have right of final cut.
 * As quoted in The Mammoth Book of Zingers, Quips, and One-Liners (2004) by Geoff Tibballs, p. 206

 * I just made pictures I would've liked to see.
 * As quoted in "Billy Wilder" at The Indian Prairie Public Library

"The truth always reveals itself."

Misattributed

 * Anyone who doesn't believe in miracles isn't a realist.
 * David Ben-Gurion, as quoted in Israel : Years of Crisis Years of Hope (1973) by Roman Frister, p. 45

Quotes about Wilder

 * That piece of Hollywood shit with Billy Wilder [Buddy Buddy] is over, thank God. No outsider can imagine the stupidity, blustering hysteria, authoritarianism, and paralyzing boredom of shooting a flick for Billy Wilder. The so-called "actors" are simply trained poodles who sit up on their hind legs and jump through hoops. I thought the insanity would never stop. But I got a shitload of money.
 * Klaus Kinski, in Kinski Uncut : The Autobiography of Klaus Kinski (1996), p. 299

title: Billy Wilder


text:
Carole King

Carole King (born Carol Joan Klein 9 February 1942) is an American composer and singer-songwriter.

Quotes

 * I'm a songwriter first, have always been, and probably always will be. Making the demo is a natural product of writing a song; after that, I'm happy to hear other people do it in other ways.
 * As quoted in "Will you still love me tomorrow?" by Rachel Louis Snyder in Salon (19 June 1999)

 * The song is the center; the song is the key. If you don't have a good song you don't have anything by my value.
 * As quoted in "The King is Still Alive" in The Birmingham Post [England] (6 November 2001)

Song lyrics
All songs written by Carole King, except as noted.

Singles

 * Tonight you're mine completely, You give your love so sweetly Tonight the light of love is in your eyes, But will you love me tomorrow?
 * Will You Love Me Tomorrow (1960), Co-written with Gerry Goffin, first recorded by The Shirelles, later by Carole King

 * I'd like to know that your love Is love I can be sure of, So tell me now and I won't ask again, Will you still love me tomorrow?
 * Will You Love Me Tomorrow (1960), Co-written with Gerry Goffin

 * All you have to do is touch my hand To show me you understand And something happens to me. That's some kind of wonderful.
 * Some Kind of Wonderful (1961), Co-written with Gerry Goffin, first recorded by The Drifters

 * I want to be your lover But your friend is all I've stayed. I'm only halfway to paradise, So near, yet so far away.
 * Halfway to Paradise (1961), co-written with Gerry Goffin, first recorded by Tony Orlando, later by Billy Fury

 * My tears are fallin' 'Cause you've taken her away. And though it really hurts me so, There's something that I've gotta say. Take good care of my baby. Please don't ever make her blue. Just tell her that you love her. Make sure you're thinking of her In everything you say and do.
 * Take Good Care of My Baby (1961), co-written with Gerry Goffin, first performed by Bobby Vee

 * Everybody's doin' a brand new dance now. Come on baby, do the locomotion. I know you'll get to like it if you give it a chance now. Come on baby, do the locomotion. My little baby sister can do it with ease; It's easier than learning your ABC's. So come on, come on do the locomotion with me.
 * The Loco-Motion (1962), Co-written with Gerry Goffin, recorded by Little Eva, Grand Funk Railroad, and Kylie Minogue

 * Chains, my baby's got me locked up in chains And they ain't the kind that you can see Woh these chains of love got a hold on me yeah.
 * Chains (1962), Co-written with Gerry Goffin, first performed by The Cookies

 * I'll never let you see The way my broken heart is hurting me. I've got my pride and I know how to hide All my sorrow and pain. I'll do my crying in the rain.
 * Crying in the Rain (1962), Co-written with Howard Greenfield, first recorded by The Everly Brothers

 * What should I write? What can I say? How can I tell you how much I miss you? The weather here has been as nice as it can be, Although it doesn't really matter much to me. For all the fun I'll have while you're so far away, It might as well rain until September.
 * It Might as Well Rain Until September (1962), co-written with Gerry Goffin, recorded by King and Bobby Vee

 * When this old world starts getting me down And people are just too much for me to face, I climb way up to the top of the stairs And all my cares just drift right into space. On the roof, it's peaceful as can be And there the world below can't bother me. Let me tell you now.
 * Up on the Roof (1962), co-written with Gerry Goffin, performed by The Drifters

 * One fine day, you'll look at me And you will know our love was, meant to be. One fine day, you're gonna want me for your girl.
 * One Fine Day (1963), Co-written with Gerry Goffin, recorded by The Chiffons

 * Hey girl I want you to know I'm gonna miss you so much if you go. And hey girl I tell you no lie, Something deep inside of me's going to die If you say so long, if this is goodbye.
 * Hey Girl (1963), Co-written with Freddie Scott and Gerry Goffin, recorded by Freddie Scott and Donny Osmond

 * He gets up each morning and he goes downtown Where everyone's his boss, And he's lost in an angry land. He's a little man. But then he comes uptown Each evening to my tenement. Uptown where folks don't have to pay much rent. And when he's there with me. He can see that he's everything. The man is tall, he don't crawl. He's a king.
 * Don't Say Nothin' Bad (About My Baby) (1963), co-written with Gerry Goffin, recorded by The Cookies

 * When my friends told me you had someone new I didn't believe a single word was true. I showed them all I had a faith in you I just kept on saying Oh, no, not my baby Oh, no, not my sweet baby You're not like those other guys Who lead you on and tell you lies.
 * Oh No Not My Baby (1964), Co-written with Gerry Goffin

 * There's alot of things I want, a lot of things that I'd like to be. But girl, I don't foresee a rags-to-riches story for me. There's just one little dream I've got to come true; There's just one round I've gotta win, I can't be a loser with you. Baby, baby, once in my life, let me get what I want, Girl, don't let me down! Just once in my life, let me hold on to one good thing I found!
 * Just Once in My Life (1965), co-written with Gerry Goffin and Phil Spector, first recorded by The Righteous Brothers

 * I think I'm going back To the things I learned so well In my youth. I think I'm returning to The days when I was young enough To know the truth.
 * Goin' Back (1966), Co-written with Gerry Goffin

 * In the midst of all my darkness, baby You came along to guide me. You took pity on a lonely man When you said you'd stand beside me. I'll never forget you Or what you've done. I'll never turn my back on you for anyone. I've got so much love to give you. Baby, I've got so much love to give you. Girl, there's more than enough to last a whole life through, And it's all for you.
 * So Much Love (1966), co-written with Gerry Goffin, first recorded by Ben E. King

 * Looking out on the morning rain, I used to feel so uninspired. And when I knew I had to face another day, Lord, it made me feel so tired. Before the day I met you, life was so unkind. Your love was the key to my peace of mind. 'Cause you make me feel. You make me feel, You make me feel like A natural woman (woman).
 * (You Make Me Feel Like) A Natural Woman (1967), Co-written with Gerry Goffin and Jerry Wexler

 * When my soul was in the lost and found, You came along to claim it. I didn't know just what was wrong with me Till your kiss helped me name it. Now I'm no longer doubtful of what I'm living for, Cause if I make you happy I don't need to do more.
 * (You Make Me Feel Like) A Natural Woman (1967), Co-written with Gerry Goffin and Jerry Wexler, first recorded by Aretha Franklin

 * The local rock group down the street Is trying hard to learn their song. They serenade the weekend squire Who just came out to mow his lawn. Another pleasant valley Sunday. Charcoal burning everywhere. Rows of houses that are all the same. And no one seems to care.
 * Pleasant Valley Sunday (1967), co-written with Gerry Goffin, recorded by The Monkees

 * Gotta make you love me the way you used to do Gotta get back the feeling and put wind in my sails And chart a course that gets me back to you, back to you. Oh, the lonely days, the lonely nights lookin' back in time. Time, don't run out on me.
 * Time Don't Run Out on Me (1985), co-written with Gerry Goffin, performed by Anne Murray

Tapestry (1971)

 * I feel the earth move under my feet I feel the sky tumbling down — tumbling down I feel my heart start to trembling Whenever you're around.
 * I Feel the Earth Move · performance on YouTube

 * So far away Doesn't anybody stay in one place anymore? It would be so fine to see your face at my door. Doesn't help to know you're so far away.
 * So Far Away

 * You've got to get up every morning with a smile on your face And show the world all the love in your heart The people gonna treat you better, You're gonna find, yes you will, That you're beautiful as you feel.
 * Beautiful

 * If there's any answer, maybe love can end the madness Maybe not, oh, but we can only try.
 * Beautiful

 * Way over yonder is a place I have seen In a garden of wisdom from some long ago dream.
 * Way Over Yonder

 * Way over yonder, that's where I'm bound.
 * Way Over Yonder

 * When you're down and troubled And you need some loving care And nothing, nothing is going right. Close your eyes and think of me And soon I will be there To brighten up even your darkest nights.
 * You've Got a Friend · performance with James Taylor · performance by James Taylor (1971) · performance with Celine Dion, Gloria Estefan & Shania Twain · Boston Strong performance with James Taylor (30 May 2013)

 * You just call out my name And you know wherever I am I'll come running to see you again. Winter, spring, summer, or fall All you have to do is call And I'll be there, yeah, yeah, yeah. You've got a friend.
 * You've Got a Friend

 * Now ain't it good to know That you've got a friend When People can be so cold. They'll hurt you, kiss and desert you. And take your soul if you let them. Oh, but don't you let them.
 * You've Got a Friend

 * If you're out on the road, Feeling lonely, and so cold, All you have to do is call my name And I'll be there on the next train. Where you lead, I will follow Anywhere that you tell me to. If you need, you need me to be with you, I will follow where you lead.
 * Where You Lead, co-written with Toni Stern

 * You can't talk to a man, with a shotgun in his hand.
 * Smackwater Jack, co-written with Gerry Goffin

 * My life has been a tapestry of rich and royal hue An everlasting vision of the everchanging view A wondrous woven magic in bits of blue and gold A tapestry to feel and see, impossible to hold.
 * Tapestry · 1981 performance

 * He moved with some uncertainty, as if he didn't know Just what he was there for, or where he ought to go Once he reached for something golden hanging from a tree And his hand come down empty...
 * Tapestry

 * It seemed that he had fallen into someone's wicked spell And I wept to see him suffer, though I didn't know him well.
 * Tapestry

Music (1971)

 * It's going to take some time this time To get myself in shape. I really fell out of line this time, I really missed the gate. The birds on the telephone line, (next time) Are cryin' out to me, (next time) And I won't be so blind next time And I'll find some harmony.
 * It's Going to Take Some Time, co-written with Toni Stern

 * Sometimes you win, sometimes you lose, And sometimes the blues just get a hold of you. Just when you thought you had made it, All around the block people will talk. But I want to give it all that I've got. I just don't want, I don't want to waste it.
 * Sweet Seasons, co-written with Toni Stern

Rhymes & Reasons (1972)

 * Green fields and rolling hills, Room enough to do what we will. Sweet dreams of yestertime Are running though my mind Of a place I left behind. Been so long, I can't remember when, I've been to Canaan and I wanna go back again.
 * Been to Canaan

Thoroughbred (1976)

 * Only love is real. Everything else illusion Adding to the confusion of the way we connive At being alive. Tracing a line till we can define The thing that allows us to feel. Only love is real.
 * Only Love Is Real

Soundtrack to A League of Their Own (1992)

 * Now and forever, you are a part of me And the memory cuts like a knife. Didn't we find the ecstasy, didn't we share the daylight When you walked into my life? Now and forever, I'll remember All the promises still unbroken. And think about all the words between us That never needed to be spoken.
 * Now and Forever

Misattributed

 * And it's too late, baby, now it's too late Though we really did try to make it Somethin' inside has died and I can't hide And I just can't fake it.
 * Though King wrote the music for "It's Too Late", the lyrics were entirely written by Toni Stern.

title: Carole King


text:
Talk:Napoleon Dynamite

Quote marks, roles not bolded in dialogue section, no half-width dividers, no description. UDScott 15:49, 9 December 2005 (UTC)

 * Also: no "Cast" section, wp box not first in external links section ~ MosheZadka (Talk) 18:46, 9 December 2005 (UTC)

Kip Quote
I am sure that the first Kip quote is wrong; someone please change it (I am unsure of the exact wording and I am to lazy to re-watch the movie even though I love it!).

Rico's quote
You know, I'm pretty sure he tells Napoleon that they can't afford the variety pack. I don't really remember him calling it a fun pack.

 * http://www.moviewavs.com/Movies/Napoleon_Dynamite.html This proves that Uncle Rico says "fun pack".

title: Talk:Napoleon Dynamite