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Balkans

The Balkans is the historic and geographic name used to describe a region of southeastern Europe.

The region has a combined area of 550000sqkm and an approximate population of 55 million people. The archaic Greek name for the Balkan Peninsula is the Peninsula of Haemus (Χερσόνησος του Αίμου, Chersónisos tou Aímou). The region takes its name from the Balkan Mountains which run through the centre of Bulgaria into eastern Serbia.

Quotes

 * A gay peninsula filled with sprightly people who ate peppered food, drank strong liquors, wore flamboyant clothes, loved and murdered easily and had a splendid talent for starting wars".
 * A Long Row of Candles by C. J. Sulzberger

 * The next great European war will come out of some damned foolish thing in the Balkans.
 * Attributed to Otto von Bismark by, as quoted by Joachim Remak in The Origins of World War I (1967), p. 118

 * In the Balkans, too, there were multiple civil wars along ethnic, religious and ideological lines [during World War II]. Yugoslavia had fallen apart in the wake of the German invasion of April 1941. Seizing the moment, the Croatian leader Ante Pavelic had pledged to side with Hitler. In the ensuing chaos, his Ustasas waged a brutal campaign of ethnic cleansing against their Serbian neighbours in Croatia and Bosnia-Hercegovina, torturing and killing hundreds of thousands of them. The populations of entire villages were packed into their churches and burned to death, or were transported to be murdered at camps like Jasenovac. Serbian Cetniks and Partisans repaid these crimes in kind. Of the million or so people who died in Yugoslavia during the war, most were killed by other Yugoslavs. This included nearly all of Bosnia's 14,000 Jews. In Greece the German occupation was the cue for bitter conflict. There, as in Yugoslavia, a three-cornered war raged - between the foreign invaders and nationalists, but also between nationalists and indigenous Communists. When Bulgaria annexed southern Dobruja from Romania, tens of thousands of people were expelled from their homes on either side of the new border.
 * Niall Ferguson, The War of the World: Twentieth-Century Conflict and the Descent of the West (2006), pp. 456-457

 * It is very important to send a new signal of confidence and hope that this (Montenegro, Serbia, Albania, North Macedonia, Bosnia and Herzegovina and Kosovo) accession (into the European Union) process is wanted by the EU (European Union) with great seriousness, and that it also has a realistic chance if everyone makes an effort.
 * Olaf Scholz, cited in: "Scholz backs giving chance to Western Balkans on EU membership" in Aljazeera, 10 June 2022.

 * In general, I am an opponent of Pan-Slavism. I do not think that we should be doing anything either in the Balkans or with the Slavs. But the West has now tipped the balance very heavily against Serbia, as if she is to blame for everything. But it's not the Serbs or Croats or Bosnians who are guilty. In Yugoslavia the problems began for the same reason as in the U.S.S.R. The communists--they had Tito, we had Lenin and Stalin--charted out arbitrary, ethnically nonsensical and historically unjustifiable internal administrative boundaries, and for years moved inhabitants from one region to another. And when--also in the period of a few days--Yugoslavia began to fall apart, the leading powers of the West, with inexplicable haste and irresponsibility, rushed to recognize these states within their artificial borders. Therefore, for the exhausting, bloody war which is today convulsing the unfortunate peoples of the former Yugoslavia, the leaders of the Western powers must share the blame with Tito. Now, attempting to somehow correct the very problem they helped to create, they essentially repeat the well-known maxim of Metternich [the backward-looking Hapsburg diplomat who dominated the post-Napoleonic Congress of Vienna in the early 19th century] for the Holy Alliance: "Intervention for the sake of making others healthy." Today the slogan is "Intervention for the sake of humanism." It is an ironic similarity! But intervention is a very dangerous thing. It is not so easy for the great powers to control the world.
 * Aleksandr Solzhenitsyn, Interview With Aleksandr Solzhenitsyn on the New Russia and Ukraine (May 1994), by Paul Klebnikov, in the (9 May 1994), issue of Forbes magazine
 * Rumania, Serbia, and Montenegro should be evacuated; occupied territories restored; Serbia accorded free and secure access to the sea; and the relations of the several Balkan states to one another determined by friendly counsel along historically established lines of allegiance and nationality; and international guarantees of the political and economic independence and territorial integrity of the several Balkan states should be entered into.
 * Woodrow Wilson, 14 Points, 1918

title: Balkans


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User talk:24.154.6.44

Please stop adding nonsense to Wikiquote. It is considered vandalism. If you want to experiment, please use the sandbox. Thank you. —LrdChaos 14:47, 4 April 2006 (UTC)

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

title: User talk:24.154.6.44


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User talk:70.90.109.244

~ UDScott 17:11, 4 April 2006 (UTC)

title: User talk:70.90.109.244


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Supernatural (American TV series)

 * This article is about the 2005 television series. For other uses, see Supernatural (disambiguation).

Supernatural (2005–2020) is a paranormal/horror/thriller/drama-themed television series on the WB Television Network (now merged with UPN into the new network The CW) that details the lives of two brothers who travel across the country in a black 1967 Chevy Impala investigating paranormal events and other unexplained occurrences. The series finale aired on November 19, 2020.

Cast

 * Jared Padalecki - Sam Winchester
 * Jensen Ackles - Dean Winchester
 * Misha Collins - Castiel
 * Mark A. Sheppard - Crowley
 * Jim Beaver - Bobby Singer
 * Jeffrey Dean Morgan, Matt Cohen - John Winchester
 * Samantha Smith, Amy Gumenick - Mary Winchester
 * Samantha Ferris - Ellen Harvelle
 * Alona Tal - Jo Harvelle
 * Chad Lindberg - Ash
 * Katie Cassidy, Genevieve Cortese - Ruby
 * Lauren Cohan - Bela Talbot
 * Nicki Aycox, Rachel Miner - Meg
 * Mark Pellegrino - Lucifer
 * Kurt Fuller - Zachariah
 * Richard Speight, Jr. - Gabriel/The Trickster
 * Sebastian Roché - Balthazar
 * Robert Wisdom - Uriel
 * Demore Barnes - Raphael
 * Amanda Tapping - Naomi
 * Curtis Armstrong - Metatron
 * Elizabeth Blackmore - Toni Bevell
 * Felicia Day - Charlie Bradbury
 * Erica Carroll - Hannah
 * Kim Rhodes - Sheriff Jody Mills
 * Timothy Omundson - Cain
 * Ruth Connell - Rowena
 * Travis Aaron Wade - Cole Trenton
 * Kathryn Newton - Claire Novak
 * Briana Buckmaster - Sheriff Donna Hanscum
 * A.J. Buckley - Ed Zeddmore
 * Travis Wester - Harry Spangler

title: Supernatural (American TV series)


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Walter Hilton

Walter Hilton (1340 – 24 March 1396) was canon of an Augustinian priory in England and author of a number of religious works in Latin, of which the best known was The Ladder of Perfection (Scala Perfectionis), a spiritual guide.

The Ladder of Perfection (1494)

 * Scala Perfectionis as translated by Leo Sherley-Price (1988), Penguin Classics ISBN 0-14-044511-0

 * A venial sin of your own is a greater obstacle to your experiencing the love of Jesus Christ than the sin of anyone else, however great it may be. It is clear, then, that you must harden your heart against yourself, humbling and detesting yourself more strongly for all the sins that hold you back from the vision of God than you detest the sins of others. For if your own heart is free from sin, the sins of others will not hurt you. Therefore, if you wish to find peace, both in this life and in heaven, follow the advice of one of the holy fathers, and say each day: "What am I?" and do not judge others.
 * Book I, ch. 16 (p. 18)

 * Regard yourself all the more as a sinner because you cannot feel yourself to be what you are.
 * Book I, ch. 19 (p. 21)

 * The purpose of prayer is not to inform our Lord what you desire, for He knows all your needs. It is to render you able and ready to receive the grace which our Lord will freely give you. This grace cannot be experienced until you have been refined and purified by the fire of desire in devout prayer. For although prayer is not the cause for which our Lord gives grace, it is nevertheless the means by which grace, freely given, comes to the soul.
 * Book I, ch. 24 (p. 28)

 * They must not fear, nor regard as sin, or take to heart any evil impulses to sin or to blasphemy, or doubts about the Sacrament, or any other such ugly temptations; for to experience these temptations defiles the soul no more than the bark of a dog or the bite of a flea. They trouble the soul but do not harm it provided a man puts them aside and ignores them. It does no good to struggle against them, or to try and master them by force, for the more a person struggles against them, the more persistent they become.
 * Book I, ch. 38 (p. 43)

 * We therefore need to know the gifts given us by God, so that we may use them, for by these we shall be saved.
 * Book I, ch. 41 (p. 47)

 * Some people understand the charity of our Lord and are saved by it; others, relying on this mercy and kindness, continue in their sins, thinking that it may be theirs whenever they wish. But this is not so, for then they are too late and are taken in their sins before they expect it, and so damn themselves.
 * Book I, ch. 43 (p. 52)

 * There are many who are hypocrites although they think they are not, and there are many who are afraid of being hypocrites although they certainly are not. Which is the one and which is the other God knows, and none but He.
 * Book I, ch. 59 (p. 72)
 * Variant translation:
 * I will tell thee this one thing, that there be many hypocrites, and, nevertheless, they think themselves to be none, and that there be many that dread and fear themselves to be hypocrites, and soothly are none; who is the one, and who is the other, God knows, and none but He. Whoso will humbly dread, shall not be beguiled, and whoso thinketh himself secure, he may lightly fall.
 * A translated by Serenus Cressy (1659) in the Art and Book Company edition (1901)

 * What is humility but truthfulness? There is no real difference.
 * Book II, ch. 20 (p. 153)

 * I desire the love of God not because I am worthy, but because I am unworthy.
 * Book II, ch. 22 (p. 160)

 * Others, who have the common amount of charity and have not yet grown in grace to this extent, but are guided by their own reason, struggle and strive all day against their sins in order to acquire virtues. Like wrestlers, they are sometimes on top, and sometimes underneath. Such people are doing well. They acquire virtues through their own reason and will, but not because they love and delight in virtue, for they have to exert all of their energy to overcome their natural instincts in order to possess them. Consequently they never enjoy true peace or final victory. They will receive a great reward, but they are not yet sufficiently humble. They have not yet put themselves wholly into God's hands, because they do not yet see Him.
 * Book II, ch. 36 (p. 211)

 * One who loves God retains this humility at all times, not with weariness and struggle, but with pleasure and gladness.
 * Book II, ch. 37 (p. 214)

title: Walter Hilton


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Edgar Cayce

Edgar Cayce (pronounced /'keɪsiː/; 18 March 1877 – 3 January 1945) was an American psychic who channeled answers to questions on subjects such as astrology, reincarnation, and Atlantis while in trance.

Quotes

 * Know that all healing forces are within, not without! The applications from without are merely to create within a coordinating mental and spiritual force.
 * The Edgar Cayce Remedies, p. 16

 * Remember, the body does gradually renew itself constantly. Do not look upon the conditions which have existed as not being to be eradicated from the system. Hold to that KNOWLEDGE- and don't think of it as just therapy-that the body CAN, the body DOES, renew itself!
 * The Edgar Cayce Remedies, p. 16 )

 * Will tomorrow ever come? This depends upon the purposes, aims, desires, hopes and fears! Does the body desire to get well? Is God in his Heaven? Are the lives and activities of those ye touch helped through the spreading of His work? Do you need to get well? These are all answered in self. He withholds no good thing from those who serve Him. Let ALL remember that, believe it, know it! For it IS the truth! Each illness, each disturbance is sin at thy door! The Edgar Cayce Remedies, p. 254
 * Cayce answered this to the question Will I ever get well?

 * The subconscious, you see, is the record of all the lives of the soul, in this system and in other systems, out among the stars. It’s the record we think of as being kept by the Recording Angel. It’s the story of what we do with our spirit—the portion of God that is given to us for life, with the gift of individuality, or separate existence from God. Our problem is to perfect our individuality, and then we return to God. Our spirit and soul, or individuality, are joined to Him.
 * There Is A River: Story Of Edgar Cayce

 * The idea that a return to God means a loss of individuality is paradoxical, since God is aware of everything that happens and must therefore be aware of the consciousness of each individual. Thus the return of the soul is the return of the image to that which imagined it, and the consciousness of an individual—its record, written in mind—could not be destroyed without destroying part of God Himself. When a soul returns to God it becomes aware of itself not only as a part of God, but as a part of every other soul, and everything. The plan for the soul included experience of all creation, but it did not necessarily mean identification with and participation in all forms and substance. Nor did it mean interference in creation by souls. It did not mean that they were to spin their own little worlds, twisting and bending laws to make images of their dreams. But these things could happen. The soul was the greatest thing that was made; it had free will. Once free will was given, God did nothing to curb it; however it acted, it had to act within Him; by whatever route, it had to return to Him.
 * There Is A River: Story Of Edgar Cayce

On Vocational Choices

 * Forget the financial angle and consider rather which is the best outlet for the greatest contribution you can make towards making the world a better place in which to live. Efforts should never be expended purely for mercenary reasons. Pecuniary gains should come as a result of the entity's using his abilities in the direction of being helpful. ( Many Mansions Chapter 20 - A Philosophy of Vocational Choice )
 * Cayce answered this in reply to a gifted 13 year old boy's question Which of my aptitudes should I follow for the greatest success in adult life, financially?

 * Leave off the 'financially'.Let the financial be the result of honest, sincere desire to be and live so that others may know the way also. Good gives the increase. ( Many Mansions Chapter 20 - A Philosophy of Vocational Choice )
 * Cayce answered this to another financial related question In what field of endeavor am I most likely to succeed financially?

 * Encouraging the weak and the faint; giving strength and courage to those who have faltered. ( Many Mansions Chapter 20 - A Philosophy of Vocational Choice )
 * When a woman of forty-nine asks: What is my true life work?

 * In those ways that open to you day by day. It isn't always the individual that plans to accomplish some great deed that does the most. It is the one who meets the opportunities and privileges which are accorded it day by day. As such opportunities are used, there are better ways opened. For what we use in the way of helpfulness to others, increases in itself. Begin with what you are! ( Many Mansions Chapter 20 - A Philosophy of Vocational Choice )
 * Please give a detailed account as to how I can best serve humanity

God, Spirituality

 * The Lord, marks the fall of the smallest sparrow. He knows how so many in authority treat the infirm and the aged. Look at the Napoleons, Caesars and the like. Rather than casting themselves in God's image they made Gods of themselves. and were destroyed. ( Edgar Cayce On the Millennium Chapter One - The great new planet earth. )

 * Don't worry so much where you live but how you live. Make the family of man your family as well. ( Edgar Cayce On the Millennium Chapter One - The great new planet earth. )
 * Cayce answered this to a minister's question - Where is the safest place to live?

Karma

 * Yes, we have the body here; this we have had before.

 * As we find, there have been physical improvements in the body, yet there is much, much to be desired.

 * As already indicated, this is a karmic condition and there must be measures taken by the entity to change its attitude toward things, conditions, and its fellow man.
 * So long as mechanical things were applied for physical correction, improvements were seen.
 * But when the entity becomes so self-satisfied, so self-centered, as to refuse spiritual things, and does not change its attitude; so long as there is hate, malice, injustice, jealousy; so long as there is anything within at variance with patience, long suffering, brotherly love, kindness, gentleness, there cannot be a healing of the condition of this body.
 * What does the entity want to be healed for? That it may gratify its own physical appetites? That it may add to its own selfishness? Then, if so, it had better remain as it is.
 * If there is a change in mind and purpose, and if the entity expresses the change in speech and action, and if there is the application of those material things suggested, we will see improvement.
 * But first there must be the change of heart, of mind, of purpose, of intent.... all of the mechanical appliance that you can muster will not bring about complete recovery unless your purpose and your soul have been baptized with the holy spirit.... will you accept, will you reject? It is up to you.
 * We are through – unless you make amends.
 * We are through with this reading. ( Many Mansions, Chapter 8 – Karma and problems of health. )

 * Cayce gave this reading to a man who had religiously followed the prescription and had immediately seen the improvements. The improvements continued for few months, but after which a relapse seemed to appear.

 * If the experience is used for self-indulgence, self-aggrandizement, or self-exaltation, the entity does so to its own undoing, and creates for itself that which has been called karma and which must be met. And in meeting every error, every trail, every temptation, whether they may be mental or physical experiences, the approach to it should always be in the attitude of: “Not my will, but Thine, O God, be done in and through me.” ( Many Mansions, Chapter 7 – Karma in suspension. )
 * Edgar Cayce gave this reading to counsel for taking proper attitude towards karma.

 * And the entity laughed at those who were crippled in the arena and lo! That selfsame thing returns to you!( Many Mansions, Chapter 5 – Karma of mockery. )
 * This reading was given to a woman who was crippled with infantile paralysis and couldn't walk.

title: Edgar Cayce


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User:D C McJonathan

David Clarkson McJonathan-Swarm likes to think of himself an Edwardian in his eclecticism and eccentricity and his interests reflect this. Technically 'retired' and collecting a pension following the physically disabling injuries sustained from the impact of a tractor trailer to his Mazda RX-7 in 1991. His wife alleges that "he is busier now than when he worked full-time and we had five sons at home." To many he is known simply as "Mack" or "Doc."

Fascinated by history his entire life, a medical researcher, photographer, and biographer he started writing bios for some of the 'famous' listings at Find A Grave which he discovered from a Google search on Erik Rhodes. Finding many persons that he had known, socially and through broadcasting in New York City listed, he started to submit 'Better Bios' on the Find A Grave Forums thread. Many times his reference searches would bring up Wikipedia which finally led to his presence here. After his friend and partner Robert Denning's obituary appeared in The New York Times and on AP wire feed it was included in recent deaths on Wikipedia, but the lack of a biography was noted for both him and their common mentor Edgar de Evia. These were his first new articles.

Contestant on To Tell The Truth playing himself. "Numerologist" Episode 152-2 Sequence 757 taped 2/20/73 Host: Garry Moore Panel: Tom Kennedy, Peggy Cass, Bill Cullen, Kitty Carlisle.

Guest on What's My Line? playing himself. U.S. syndication (1968-1975) Panel included: Arlene Francis,

A frequent guest on the Long John Nebel Show, in the early 1970s, both before and after Nebel's marriage to Candy Jones. He did over 600 radio and television shows during this period which included ABC News, The Tomorrow Show with Tom Snyder, The Amazing Kreskin, The Joey Adams Show and was represented for broadcasting by Patricia Kurland of Patrician Productions.

Most of his new pages are persons he has known or of whom he has personal knowledge, that would not otherwise be available, and which can be added to the research of public information. His interest in obsession with both Find A Grave and now Wikipedia are driven by the desire to see that the past be remembered and its lessons learned.

New pages on Wikipedia
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title: User:D C McJonathan


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Theodore Parker

Theodore Parker (August 24, 1810 – May 10, 1860) was a reforming American minister of the Unitarian church, an abolitionist, and a Transcendentalist.

Quotes

 * Every man has at times in his mind the Ideal of what he should be, but is not. This ideal may be high and complete, or it may be quite low and insufficient; yet in all men, that really seek to improve, it is better than the actual character. Perhaps no one is satisfied with himself, so that he never wishes to be wiser, better, and more holy. Man never falls so low, that he can see nothing higher than himself.
 * "A Lesson for the Day; or The Christianity of Christ, of the Church, and of Society" in The Dial (October 1940), p. 196.

 * The world no doubt grows better; comfort is increased from age to age. What is a luxury in one generation, scarce attainable by the wealthy, becomes at last the possession of most men. Solomon with all his wealth had no carpet on his chamber-floor; no glass in his windows; no shirt to his back. But as the world goes, the increase of comforts does not fall chiefly into the hands of those who create them by their work. The mechanic cannot use the costly furniture he makes. This, however, is of small consequence ; but he has not always the more valuable consideration, TIME TO GROW WISER AND BETTER IN. As Society advances, the standard of poverty rises. A man in NewEngland is called poor at this day, who would have been rich a hundred and fifty years ago; but as it rises, the number that falls beneath that standard becomes a greater part of the whole population. Of course the comfort of a few is purchased by the loss of the many. The world has grown rich and refined, but chiefly by the efforts of those who themselves continue poor and ignorant. So the ass, while he carried wood and spices to the Roman bath, contributed to the happiness of the state, but was himself always dirty and overworked. It is easy to see these evils, and weep for them. It is common also to censure some one class of men — the rich or the educated, the manufacturers, the merchants, or the politicians, for example — as if the sin rested solely with them, while it belongs to society at large. But the world yet waits for some one to heal these dreadful evils, by devising some new remedy, or applying the old. Who shall apply for us Christianity to social life?
 * "Thoughts on Labour" in The Dial (April 1841).

 * Truth never yet fell dead in the streets; it has such affinity with the soul of man, the seed however broadcast will catch somewhere and produce its hundredfold.
 * A Discourse of Matters Pertaining to Religion (1842).

 * Truth stood on one side and Ease on the other; it has often been so.
 * A Discourse of Matters Pertaining to Religion (1842).

 * All men desire to be immortal.
 * A Sermon on the Immortal Life (20 September 1846).

 * If you lend me your ears, I shall doubtless take your hearts too. That I may not lead you into any wrong, let me warn you of this. Never violate the sacredness of your individual self-respect. Be true to your own mind and conscience, your heart and your soul. So only can you be true to God.
 * Two Sermons (1853), Sermon II : Of the Position and Duty of a Minister.

 * You and I may perish. Temptation which has been too strong for thousands of stronger men, may be too great for me; I may prove false to my own idea of religion and of duty; the gold of commerce may buy me, as it has bought richer men; the love of the praise of men may seduce me; or the fear of men may deter my coward voice, and I may be swept off in the earthquake, in the storm, or in the fire, and prove false to that still small voice. If it shall ever be so, still the great ideas which I have set forth, of man, of God, of religion, — they will endure, and one day will be "a flame in the heart of all mankind." To-day! why, my friends, eternity is all around to-day, and we can step but towards that. A truth of the mind, of the conscience, of the heart, of the soul, — it is the will of God; and the omnipotence of God is pledged for the achievement of that will. Eternity is the life-time of Truth.
 * Two Sermons (1853), Sermon II : Of the Position and Duty of a Minister.

 * Every rose is an autograph from the hand of the Almighty God. On this world about us He has inscribed His thought, in these marvelous hieroglyphics which sense and science have been these many thousand years seeking to understand. The universe itself is a great autograph of the Almighty.
 * "The Material World and Man's Relation Thereto", Lessons from the World of Matter and the World of Man (1872) edited by Rufus Leighton, p. 9.

 * Remorse is the pain of sin.
 * As quoted in Man a revelation of God (1888) by George Everett Ackerman, p. 254.

 * There is what I call the American idea. I so name it, because it seems to me to lie at the basis of all our truly original, distinctive, and American institutions. It is itself a complex idea, composed of three subordinate and more simple ideas, namely: The idea that all men have unalienable rights; that in respect thereof, all men are created equal; and that government is to be established and sustained for the purpose of giving every man an opportunity for the enjoyment and development of all these unalienable rights. This idea demands, as the proximate organization thereof, a democracy, that is, a government of all the people, by all the people, for all the people; of course, a government after the principles of eternal justice, the unchanging law of God; for shortness' sake, I will call it the idea of Freedom.
 * "The American Idea", a speech at New England Anti-Slavery Convention, Boston (29 May 1850)

 * Variant : This is what I call the American idea of freedom — a government of all the people, by all the people, for all the people; of course, a government of the principles of eternal justice — the unchanging law of God.
 * As quoted in A Dictionary of Thoughts: Being a Cyclopedia of Laconic Quotations from the Best Authors of the World, Both Ancient and Modern (1891) by Tryon Edwards, p. 17; an earlier statement of such sentiments was made by Benjamin Disraeli in Vivian Grey (1826), Book VI, Ch. 7: "all power is a trust; that we are accountable for its exercise; that from the people and for the people all springs, and all must exist." Parker was also very likely familiar with Daniel Webster's statements referring to "The people's government, made for the people, made by the people, and answerable to the people" in a speech on Foot's Resolution (26 January 1830); the most famous use of such phrasing came in Abraham Lincoln's, Gettysburg Address (19 November 1863) when using words probably inspired by Parker's he declared: "we here highly resolve that these dead shall not have died in vain — that this nation, under God, shall have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth." Fifty eight years later, in 1921, Dr. Sun Yat-sen (1866-1925), Founder of Modern China, credited Lincoln's immortal words as the inspiration of his Three Principles of the People (三民主义) articulated in a speech delivered on March 6, 1921, at a meeting of the Executive Committee of the National People’s Party in Guangzhou. The Three Principles of the People are still enshrined in the Constitution of Taiwan. According to Lyon Sharman, "Sun Yat-sen: His Life and Its Meaning, a Critical Biography" (Stanford: Stanford University Press, 1934), Dr. Sun wrote that his own three principles “correspond with the principles stated by President Lincoln—‘government of the people, by the people, for the people.’ I translated them into … the people (are) to have . . . the people (are) to govern and . . . the people (are) to enjoy.”

 * It is very sad for a man to make himself servant to a single thing; his manhood all taken out of him by the hydraulic pressure of excessive business. — I should not like to be merely a great doctor, a great lawyer, a great minister, a great politician.—I should like to be, also, something of a man.
 * As quoted in A Dictionary of Thoughts : Being a Cyclopedia of Laconic Quotations from the Best Authors, Both Ancient and Modern (1891) edited by Tryon Edwards. p. 326.

 * Wealth and want equally harden the human heart, like frost and fire both are alien to human flesh. Famine and gluttony alike drive nature away from the heart of man.
 * As quoted in Treasury of Thought : Forming an Encyclopædia of Quotations from Ancient and Modern Authors (1894) edited by Martin M. Ballou, p. 231.

 * Outward judgment often fails, inward judgment never.
 * As quoted in Dictionary of American maxims (1955) edited by David George Plotkin.

 * Let others laugh when you sacrifice desire to duty, if they will. You have time and eternity to rejoice in.
 * As quoted in Checklist For Life For Moms (2005) by Thomas Nelson Publishers, p. 139.

 * The books that help you the most are those which make you think the most.
 * As quoted in The Gigantic Book of Teachers' Wisdom (2007) by Erin Gruwell and Frank McCourt, p. 496.

III : Of Justice and the Conscience

 * Justice is the constitution or fundamental law of the moral universe, the law of right, a rule of conduct for man in all his moral relations. Accordingly all human affairs must be subject to that as the law paramount; what is right agrees therewith and stands, what is wrong conflicts and falls. Private cohesions of self-love, of friendship, or of patriotism, must all be subordinate to this universal gravitation towards the eternal right.

 * The facts of man's history do not fully represent the faculties of his nature as the history of matter represents the qualities of matter. Man, though finite, is indefinitely progressive, continually unfolding the qualities of his nature; his history, therefore, is not the whole book of man, but only the portion thereof which has been opened and publicly read. So the history of man never completely represents his nature; and a law derived merely from the facts of observation by no means describes the normal rule of action which belongs to his nature. The laws of matter are known to us because they are kept; there the ideal and actual are the same; but man has in his nature a rule of conduct higher than what he has come up to, — an ideal of nature which shames his actual of history. Observation and reflection only give us the actual of morals; conscience, by gradual and successive intuition, presents us the ideal of morals.

 * Justice is moral temperance in the world of men. It keeps just relations between men; one man, however little, must not be sacrificed to another, however great, to a majority, or to all men. It holds the balance betwixt nation and nation, for a nation is but a larger man; betwixt a man and his family, tribe, nation, race; between mankind and God. It is the universal regulator which coordinates man with man, each with all, — me with the ten hundred millions of men, so that my absolute rights and theirs do not interfere, nor our ultimate interests ever clash, nor my eternal welfare prove antagonistic to the blessedness of all or any one. I am to do justice, and demand that of all, — a universal human debt, a universal human claim.

 * Man naturally loves justice, for its own sake, as the natural object of his conscience. As the mind loves truth and beauty, so conscience loves the right; it is true and beautiful to the moral faculties. Conscience rests in justice as an end, as the mind in truth. As truth is the side of God turned towards the intellect, so is justice the side of Him which conscience looks upon. Love of justice is the moral part of piety.

 * When I am a baby, in my undeveloped moral state, I do not love justice, nor conform to it; when I am sick, and have not complete control over this republic of nerves and muscles, I fail of justice, and heed it not; when I am stung with beastly rage, blinded by passion, or over attracted from my proper sphere of affection, another man briefly possessing me, I may not love the absolute and eternal right, private capillary attraction conflicting with the universal gravitation. But in my maturity, in my cool and personal hours, when I am most myself, and the accidents of my bodily temperament and local surroundings are controlled by the substance of my manhood, then I love justice with a firm, unwavering love. That is the natural fealty of my conscience to its liege-lord. Then I love justice, not for its consequences for bodily gain, but for itself, for the moral truth and loveliness thereof. Then if justice crown me I am glad, not merely with my personal feeling, because it is I who wear the crown, but because it is the crown of justice. If justice discrown and bind me down to infamy, I still am glad with all my moral sense, and joy in the universal justice, though I suffer with the private smart. Though all that is merely selfish and personal of me revolts, still what is noblest, what I hold in common with mankind and in common with God, bids me be glad if justice is done upon me; to me or upon me, I know it is justice still, and though my private injustice be my foe, the justice of the universe is still my friend. God, acting in this universal mode of moral force, acts for me, and the prospect of future suffering has no terror.

 * The people are not satisfied with any form of government, or statute law, until it comes up to their sense of justice; so every progressive State revises its statutes from time to time, and at each revision comes nearer to the absolute right which human nature demands. Mankind, always progressive, revolutionizes constitutions, changes and changes, seeking to come close to the ideal justice, the divine and immutable law of the world, to which we all owe fealty, swear how we will.

 * Look at the facts of the world. You see a continual and progressive triumph of the right. I do not pretend to understand the moral universe; the arc is a long one, my eye reaches but little ways; I cannot calculate the curve and complete the figure by the experience of sight; I can divine it by conscience. And from what I see I am sure it bends towards justice.
 * This portion of Parker's sermon is thought to have inspired Martin Luther King, Jr.'s famous assertion of similar sentiments: "The arc of the moral universe is long, but it bends towards justice".

The relation of slavery to a Republican form of government (1858)

 * In America, the Democratic Party thinks slavery is 'indispensable to good government', and is 'the normal condition of one seventh part of the people'.
 * "The relation of slavery to a Republican form of government" (26 May 1858), New England Anti-Slavery Convention.

title: Theodore Parker


text:
User:Azadus

A war path is like a one-way street; there is no backing out.

title: User:Azadus


text: User:Maggu

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Wendell Phillips

Wendell Phillips (29 November 1811 – 2 February 1884), born in Boston, Massachusetts, was an American abolitionist, advocate of, and orator.

Quotes

 * Take the whole range of imaginative literature, and we are all wholesale borrowers. In every matter that relates to invention, to use, or beauty or form, we are borrowers.
 * Lecture: The Lost Arts, reported in Bartlett's Familiar Quotations, 10th ed. (1919)

 * Write on my gravestone: "Infidel, Traitor" — infidel to every church that compromises with wrong; traitor to every government that oppresses the people.
 * As quoted in the American Federation of Labor Bulletin, Vol. 8, Issues 11-18 (1926), p. 69

1850s

 * Revolutions are not made; they come. A revolution is as natural a growth as an oak. It comes out of the past. Its foundations are laid far back.
 * Speech before the Massachusetts Antislavery Society (28 January 1852), published in Speeches, Letters and Lectures by Wendell Phillips (1884), p. 36

 * What gunpowder did for war, the printing press has done for the mind, and the statesman is no longer clad in the steel of special education, but every reading man is his judge.
 * Anti-Slavery Speech (January 1852) Published in The Works of Wendell Phillips, Street & Smith (1902), p. 22-23

 * The best use of laws is to teach men to trample bad laws under their feet.
 * Speech at the Melodeon, on the first anniversary of the rendition of Thomas Sims (12 April 12 1852), published in Speeches, Letters and Lectures by Wendell Phillips (1884), p. 91.

 * Eternal vigilance is the price of liberty — power is ever stealing from the many to the few…. The hand entrusted with power becomes … the necessary enemy of the people. Only by continual oversight can the democrat in office be prevented from hardening into a despot: only by unintermitted Agitation can a people be kept sufficiently awake to principle not to let liberty be smothered in material prosperity.
 * Speech in Boston, Massachusetts (28 January 1852), Speeches Before the Massachusetts Anti-Slavery Society (1853), p. 13. The memorable and oft-quoted phrase, "eternal vigilance is the price of liberty," was not in quotation marks in the printed edition of this speech. The Home Book of Quotations, ed. Burton Stevenson, 9th ed., p. 1106 (1964), notes that "It has been said that Mr. Phillips was quoting Thomas Jefferson, but in a letter dated 14 April, 1879, Mr. Phillips wrote: '"Eternal vigilance is the price of liberty" has been attributed to Jefferson, but no one has yet found it in his works or elsewhere.' It has also been attributed to Patrick Henry."

 * What the Puritans gave the world was not thought, but action.
 * Speech at the dinner of the Pilgrim Society (21 December 1855), published in Speeches, Letters and Lectures by Wendell Phillips (1884), p. 229

 * Truth is one forever, absolute; but opinion is truth filtered through the moods, the blood, the disposition, of the spectator.
 * Fraternity lecture delivered in Boston (4 October 1859), published in Speeches, Letters and Lectures by Wendell Phillips (1884), p. 245

Lecture at Brooklyn (1859)

 * A lecture delivered at Brooklyn, New York, November 1, 1859, published in Speeches, Letters and Lectures by Wendell Phillips (1884), p. 274.

 * In God's world there are no majorities, no minorities; one, on God's side, is a majority.

 * Every man meets his Waterloo at last.

 * Whether in chains or in laurels, Liberty knows nothing but victories.

1860s

 * Difference of religion breeds more quarrels than difference of politics.
 * Speech (7 November 1860).

 * I think the first duty of society is justice.
 * Disunion (21 January 1861).

 * Revolutions never go backward.
 * Address delivered before the Twenty-Eighth Congregational Society in Music Hall, Boston, February 17, 1861, published in Speeches, Letters and Lectures by Wendell Phillips (1884), p. 380.

Toussaint L'Ouverture (1861)

 * "Toussaint L'Ouverture" (December 1861)

 * [T]he Negro race, instead of being that object of pity or contempt which we usually consider it, is entitled, judged by the facts of history, to a place close by the side of the Saxon.

 * [R]aces love to be judged in two ways—by the great men they produce, and by the average merit of the mass of the race.

 * Aristocracy is always cruel.

1870s

 * He who stifles free discussion, secretly doubts whether what he professes to believe is really true.
 * Oration delivered at Daniel O'Connell celebration, Boston (6 August 1870), published in Wendell Phillips: The Agitator (1890) by William Carlos Martyn, p. 563

The Scholar in a Republic (1881)

 * "The Scholar in a Republic", address at the centennial anniversary of the Phi Beta Kappa of Harvard College, June 30, 1881.

 * Corruption does not so much rot the masses: it poisons Congress. Credit-Mobilier and money rings are not housed under thatched roofs: they flaunt at the Capitol. As usual in chemistry, the scum floats uppermost.

 * The agitator must stand outside of organizations, with no bread to earn, no candidate to elect, no party to save, no object but truth — to tear a question open and riddle it with light.

 * To be as good as our fathers we must be better.

 * Sit not, like the figure on our silver coin, looking ever backward.

Misattributed

 * Be not dismayed by a defeat. What is defeat! Nothing but education, nothing but the first step to something better.
 * No record of this specific remark exists prior to its use by Thomas Drew, in his book The John Brown Invasion; an Authentic History of the Harper's Ferry Tragedy with Full Details of the Capture, Trial, and Execution of the Invaders (etc.) (1860), p. 93

Quotes about Phillips

 * Mrs. R. (Ernestine Rose) and myself were talking of the know nothing organizations [the anti-immigrant American Party], when she criticized Lucy Stone and Wendell Philips with regard to their feelings toward foreigners. Said she had heard them both express themselves in terms of prejudice against granting to foreigners the rights of Citizenship.
 * Susan B. Anthony 1854 letter in Mistress of Herself: Speeches and Letters of Ernestine Rose edited by Paula Doress-Worters (2008)

 * Wendell Phillips, whose wife was part of the American delegation, introduced a counter-motion that the women be seated as full delegates. He spoke: "It is the custom there in America not to admit colored men into respectable society; and we have been told again and again that we are outraging the decencies of humanity when we permit colored men to sit by our side. When we have submitted to brick-bats and the tar-tub and feathers in New England rather than yield to the custom prevalent there to not admitting colored brethren into our friendship, shall we yield to parallel custom or prejudice against women in Old England? We cannot yield this question... for it is a matter of conscience.... We have argued it over and over again, and decided it time after time, in every society in the land, in favor of the women... It is a matter of conscience, and British virtue ought not to ask us to yield."
 * Bettina Aptheker about the 1840 World Anti-Slavery Convention, Woman's Legacy: Essays on Race, Sex, and Class in American History (1982)

 * The ancients were always distinguished—especially the Chaldean astrologers and Magians—for their ardent love and pursuit of knowledge in every branch of science... As chemists they were unequalled, and in his famous lecture on The Lost Arts, Wendell Phillips says: “ The chemistry of the most ancient period had reached a point which we have never even approached.” The secret of the malleable glass, which, “if supported by one end by its own weight, in twenty hours dwindles down to a fine line that you can curve around your wrist,” would be as difficult to rediscover in our civilized countries as to fly to the moon. p. 50
 * H. P. Blavatsky, Isis Unveiled, The Veil of Isis, Part 1, Science,  (1877)

 * Wendell Phillips states that he has a friend who possesses an extraordinary ring “ perhaps three-quarters of an inch in diameter, and on it is the naked figure of the god Hercules. By the aid of glasses, you can distinguish the interlacing muscles, and count every separate hair on the eyebrows. p. 240In his lecture on the Lost Arts, Wendell Phillips very artistically describes the situation. “We seem to imagine/' says he, “ that whether knowledge will die with us or not, it certainly began with us. . . . We have a pitying estimate, a tender pity for the narrowness, ignorance, and darkness of the bygone ages.”  p. 534
 * H. P. Blavatsky, Isis Unveiled, The Veil of Isis, Part 1, Science,  (1877)

 * Mister Toombs was willing to dissolve the Union to save slavery, Mister Phillips, to save liberty; while Mister Seward, denounced and derided by both, declared that the deepest instinct of the American people was for union. Reserved rights. State rights, limited powers, the advantages of union and disunion, were the cucumbers from which we were busily engaged in distilling light, overlooking the fact of nationality in discussing the conditions of union. We were speculating upon costume. We gravely proved that the clothes were the clothes of a woman, or of a child, without seeing that whatever the clothes might be there was a full-grown man inside of them. "The Constitution is a contract between sovereign States", shouted Mister Toombs, "let Georgia tear it and separate". "The Constitution is a league with hell", calmly replied Mister Phillips, "let New York cut off New Orleans to rot alone". "Oh, dear! it"s a dreadful dilemma", whimpered President Buchanan. "States have no right to secede, and the United States have no right to coerce. Oh, dear me! it"s perfectly awful! I"m the most patriotic of men, but what shall I do? what shall I do?" Separate! Cut off! Secede! It was of a living body they spoke, which, pierced anywhere, quivered everywhere.
 * George William Curtis, "The Good Fight" (1865)

 * Robert G. Ingersoll and Wendell Phillips were the two greatest orators of their time, and probably of all time. Their power sprang from their passion for freedom, for truth, for justice, for a world filled with light and with happy human beings. But for this divine passion neither would have scaled the sublime heights of immortal achievement. The sacred fire burned within them and when they were aroused it flashed from their eyes and rolled from their inspired lips in torrents of eloquence. Had Ingersoll and Phillips devoted their lives to the practice of law for pay the divine fire within them would have burned to ashes and they would have died in mediocrity.
 * Eugene V. Debs, "The Secret of Efficient Expression" (1911)

 * The good Lord had had a chance for a long time before the abolition. I believe that there is a moral government; and that God reigns. I am no pessimist; I give thanks to the good Lord, and also to the good men through whom He has worked. Prominent among them was Garrison, and scarcely less so was Phillips...
 * Frederick Douglass, Speech at Tremont Temple (September 1890)

 * All 13 of us graduates had orations, and mine was on Wendell Phillips. The great anti-slavery agitator had just died in February and I presume that some of my teachers must have suggested the subject, although it is quite possible that I chose it myself. But I was fascinated by his life and his work and took a long step toward a wider conception of what I was going to do.
 * The Autobiography of W.E.B. Du Bois: A Soliloquy on Viewing My Life from the Last Decade of Its First Century (1968)

 * Phillips, the peerless, grand and brave,/A tower of strength to the outcast slave./Earth has no marble too pure and white/To enrol his name in golden light.
 * Frances Harper in Poems (1998)

 * behind them (The Masses staff) still throbbed the tradition of nineteenth-century American radicalism, the un-ambiguous nay-saying of Thoreau and the Abolitionists. This tradition implied that the individual person was still able to square off against the authority of the state; it signified a stance-one could not quite speak of it as a politics-of individual defiance and rectitude, little concerned because little involved with the complexities of society. The radicalism of nineteenth-century New England had been a radicalism of individual declaration far more than of collective action; and while Max Eastman and his friends were indeed connected with a movement, the Socialist party of Debs, in essential spirit they were intellectual freebooters, more concerned with speaking out than speaking to. They swore by Marx, but behind them could still be heard the voices of Thoreau and Wendell Phillips-and it was a good thing.
 * Irving Howe Introduction to Echoes of Revolt: The Masses, 1911-1917 by William L. O'Neill (1989)

 * In 1834, a Boston mob dragging William Lloyd Garrison through the streets with a rope around his neck, was observed by the young lawyer Wendell Phillips, offspring of a wealthy and respected family. He was so incensed by the sight that he joined in Garrison's defense and soon became one of the leading and most militant abolitionists.
 * Gerda Lerner, Why History Matters: Life and Thought (1997)

 * Women are stripped to the skin in the presence of leering, white-skinned, black-hearted brutes and lashed into insensibility and strangled to death from the limbs of trees. A girl child of fifteen years was lynched recently by these brutal bullies. Where has justice fled? The eloquence of Wendell Phillips is silent now. John Brown’s body lies moldering in the grave. But will his spirit lie there moldering, too? Brutes, inhuman monsters—you heartless brutes—you whom nature forms by molding you in it, deceive not yourselves by thinking that another John Brown will not arise.
 * Lucy Parsons,"Southern Lynching" (April 1892)

 * "It's just what Wendell Phillips said," she declared. "'The Puritan's idea of hell is a place where everybody has to mind his own business.'"
 * Mrs. Ware in Chapter II of the novel The Damnation of Theron Ware (1896) by Harold Frederic.

 * Wendell Phillips says, “The best and greatest thing one is capable of doing, that is his sphere.”
 * Lucy Stone, speech

title: Wendell Phillips


text:
Doug Hall

Doug Hall is an inventor and a judge on the television series American Inventor.

Sourced

 * I am the truth-teller. I tried never to be mean, but Simon did tell me at one point. 'Doug, if you tell the truth, you don't have a choice.'
 * Denver Post Doug Hall of "Inventor" invents a lot, but not the truth

 * The other judges were all in suits and fancy clothes, and they didn't want to jump on a trampoline, or ride the go-cart in the dirt. I did every demo possible to see if the things would do what they were promising they would do.
 * Denver Post Doug Hall of "Inventor" invents a lot, but not the truth

 * I'm the only guy who actually invented anything of the judges. They got a couple of advertising hacks, and a venture capitalist.
 * Denver Post Doug Hall of "Inventor" invents a lot, but not the truth

About Doug Hall

 * Some of America is going to love him, and some of America is going to hate him.
 * Daniel Soiseth, co-executive producer, American Inventor, in the Denver Post Doug Hall of "Inventor" invents a lot, but not the truth

title: Doug Hall


text:
User talk:208.0.205.245

~ Kalki 22:34, 4 April 2006 (UTC)

title: User talk:208.0.205.245


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User talk:24.49.207.94

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title: User talk:24.49.207.94


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Jacques Barzun

Jacques Barzun (November 30, 1907 – October 25, 2012) was a French-born American scholar, historian, critic, teacher and editor.

Quotes

 * Among the words that can be all things to all men, the word "race" has a fair claim to being the most common, most ambiguous and most explosive. No one today would deny that it is one of the great catchwords about which ink and blood are spilled in reckless quantities. Yet no agreement seems to exist about what race means.
 * Race: A Study in Modern Superstition (1937)

 * In seventeenth- and eighteenth-century France, race was already a weapon in the struggle between absolutism, aristocracy, and the middle class. The warfare spread to the arts and philosophy in the nineteenth century, by which time independent shoots in other cultures had also borne fruit, leaving the grand harvesting on a world-wide scale to our generation. Viewed in the light of such facts, the race question appears a much bigger affair than a trumped-up excuse for local persecution. It becomes rather a mode of thought endemic in Western civilization. It defaces every type of mental activity — history, art, politics, science and social reform.
 * Race: A Study in Modern Superstition (1937)

 * Teaching is not a lost art, but the regard for it is a lost tradition.
 * Teacher in America (1945)

 * If they leave college thinking, as they usually do, that science offers a full, accurate, and literal description of man and Nature; if they think scientific research by itself yields final answers to social problems; if they think scientists are the only honest, patient, and careful workers in the world; if they think that Copernicus, Galileo, Newton, Lavoisier, and Faraday were unimaginative plodders like their own instructors; if they think theories spring from facts and that scientific authority at any time is infallible; if they think that the ability to write down symbols and read manometers is fair grounds for superiority and pride, and if they think that science steadily and automatically makes for a better world — then they have wasted their time in the science lecture room; they live in an Ivory Laboratory more isolated than the poet's tower, and they are a plain menace to the society they belong to. They are a menace whether they believe all this by virtue of being engaged in scientific work themselves or of being disqualified from it by felt or fancied incapacity.'''
 * On students, in Teacher in America (1945)

 * A student under my care owes his first allegiance to himself and not to my specialty; and must not be burdened with my work as if he followed no other and had contracted no obligation under heaven but that of satisfying my requirements.
 * "A Loyalty Oath for Scholars," The American Scholar (Summer 1951)

 * Whoever wants to know the heart and mind of America had better learn baseball, the rules and realities of the game — and do it by watching first some high school or small-town teams.
 * God's Country and Mine (1954)

 * Many of us affect a tone of irony about gadgets, as if we lived always in realms above and dealt with trifles only during rare descents from sublime thoughts. The truth is that more and more of the important things in life turn on pinpoints. Our frustrations begin in trivialities — a telephone out of order, a car that will not start, a claim check whose number has been misread. The thing in cellophane that cannot be got at — plain to the sight but sealed like an egg — is the modern version of the torture of Tantalus. Catastrophes we will deal with like heroes, but the bottle top that defies us saps our morale, like the tiny arrows of the Lilliputians that maddened Gulliver and set his strength at naught.
 * God's Country and Mine (1954)

 * The greatest artists have never been men of taste. By never sophisticating their instincts they have never lost the awareness of the great simplicities, which they relish both from appetite and from the challenge these offer to skill in competition with popular art.
 * The Energies of Art: Studies of Authors Classic and Modern (1956)

 * The one thing that unifies men in a given age is not their individual philosophies but the dominant problem that these philosophies are designed to solve.
 * Classic, Romantic, Modern (1961), ch. I: "Romanticism — Dead or Alive?"

 * We are accustomed to the artist scoundrel or specialist in vice, and unaccustomed to the creator in whom passion and reason and moral integrity hold in balance. But greatness of intellect and feeling, or soul and conduct — magnanimity, in short — does occur; it is not a myth for boy scouts, and its reality is important, if only to give us the true range of the term "human," which we so regularly define by its lower reaches.
 * Preface to the 3rd edition of Berlioz and the Romantic Century (1969)

 * History, like a vast river, propels logs, vegetation, rafts, and debris; it is full of live and dead things, some destined for resurrection; it mingles many waters and holds in solution invisible substances stolen from distant soils. Anything may become part of it; that is why it can be an image of the continuity of mankind. And it is also why some of its freight turns up again in the social sciences: they were constructed out of the contents of history in the same way as houses in medieval Rome were made out of stones taken from the Coliseum. But the special sciences based on sorted facts cannot be mistaken for rivers flowing in time and full of persons and events. They are systems fashioned with concepts, numbers, and abstract relations. For history, the reward of eluding method is to escape abstraction.
 * "History as Counter-Method and Anti-Abstraction," Clio and the Doctors (1974)

 * When plugged in, the least elaborate computer can be relied on to work to the fullest extent of its capacity. The greatest mind cannot be relied on for the simplest thing; its variability is its superiority.
 * "The Masterpiece," in A Stroll with William James (1983)

 * My notion about any artist is that we honor him best by reading him, by playing his music, by seeing his plays or by looking at his pictures. We don't need to fall all over ourselves with adjectives and epithets. Let's play him more.
 * Interview with John C. Tibbetts (1986-12-04)

 * The truth is, when all is said and done, one does not teach a subject, one teaches a student how to learn it.
 * "Reasons to De-Test the Schools," New York Times (1988-10-11), later published in Begin Here: The Forgotten Conditions of Teaching and Learning (1991)

 * The need for a body of common knowledge and common reference does not disappear when a society is pluralistic. On the contrary, it grows more necessary, so that people of different origins and occupation may quickly find familiar ground and as we say, speak a common language. It not only saves time and embarrassment, but it also ensures a kind of mutual confidence and goodwill. One is not addressing an alien, as blank as a stone wall, but a responsive creature whose mind is filled with the same images, memories, and vocabulary as oneself. Otherwise, with the unstoppable march of specialization, the individual mind is doomed to solitude and the individual heart to drying up.
 * "Of What Use the Classics Today?," Begin Here: The Forgotten Conditions of Teaching and Learning (1991)

 * Everybody keeps calling for Excellence — excellence not just in schooling, throughout society. But as soon as somebody or something stands out as Excellent, the other shout goes up: "Elitism!" And whatever produced that thing, whoever praises that result, is promptly put down. "Standing out" is undemocratic.
 * "Schooling No Mystery," Begin Here: The Forgotten Conditions of Teaching and Learning (1991)

 * He sent me a letter from India, where I think he got a fellowship to spend a year or so. He sent me a letter that read, I've just met a wonderful guru who can read minds. "I want you to" — Allen had a way of saying "I want you to do this, I want you to do that" — "I want you to get him a position in the Philosophy Department." I wrote back, "Dear Allen, the members of the Philosophy Department want nothing so little as to have their minds read."
 * On Allen Ginsberg, in "The Man Who Knew Too Much: Jacques Barzun, Idea Man", interview with Roger Gathman, The Austin Chronicle (2000-10-13)

 * Bernard Shaw remains the only model we have of what the citizen of a democracy should be: an informed participant in all things we deem important to the society and the individual.
 * "Bernard Shaw," in A Jacques Barzun Reader : Selections from his works (2002), p. 231

 * I have always been — I think any student of history almost inevitably is — a cheerful pessimist.
 * Quoted in "Jacques Barzun '27: Columbia Avatar" by Thomas Vinciguerra, Columbia Today (January 2006)

 * Old age is like learning a new profession. And not one of your own choosing.
 * "Age of Reason" by Arthur Krystal, The New Yorker (2007-10-22), p. 103

Bernard Shaw in Twilight (1943)

 * First published in The Kenyon Review (Summer 1943)

 * Strangers who have seen Shaw face to face are wont to report their surprise at his gentleness and consideration, his willingness to listen and his complete lack of pose.
 * II

 * Shaw knows at any moment, on any subject, what he thinks, what you will think, what others have thought, what all this thinking entails; and he takes the most elaborate pains to bring these thoughts to light in a form which is by turns abstract and familiar, conciliatory and aggressive, obvious and inferential, comic and puzzling. In a word, Shaw is perhaps the most consciously conscious mind that has ever thought — certainly the most conscious since Rousseau; which may be why both of them often create the same impression of insincerity amounting to charlatanism. Yet it is by excess of honesty that Shaw himself lent color to his representation as an inconsequential buffoon bent on monopolizing the spotlight.
 * II

 * Shaw does not merely decorate a proposition, but makes his way from point to point through new and difficult territory. This explains why Shaw must either be taken whole or left alone. He must be disassembled and put together again with nothing left out, under pain of incomprehension; for his politics, his art, and his religion — to say nothing of the shape of his sentences — are unique expressions of this enormously enlarged and yet concentrated consciousness.
 * II

 * Like Rousseau, whom he resembles even more than he resembles Voltaire, Shaw never gave a social form to his assertiveness, never desired to arrive and to assimilate himself, or wield authority as of right.
 * II

 * Seeing clearly within himself and always able to dodge around the ends of any position, including his own, Shaw assumed from the start the dual role of prophet and gadfly. To his contemporaries it appeared frivolous and contradictory to perform as both superman and socialist, sceptic and believer, legalist and heretic, high-brow and mob-orator. But feeling the duty to teach as well as to mirror mankind, Shaw did not accept himself as a contradictory being.
 * II

 * Shaw's emotional development was one with his intellectual strength. His path led him into the thick of the scrimmage, where more spontaneous natures defend themselves with the usual weapons of malice, humility, bad temper or conceit. But Shaw used the death ray of imperturbability. His feelings were never hurt, his envy never aroused, his conceit was a transparent fiction, he never quarreled.
 * II

 * No one has ever used historical examples, near or remote, with the detail, precision, and directness to be found in every page of Shaw.
 * IV

 * Like Nietzsche, he rails at romanticism, but it is evident that what they both mean by the word is the clichés of second-hand romance. Historic romanticism is in fact the ground-work of their philosophy.
 * IV

 * He never invested his whole moral capital in a man, a book, or a cause, but treasured up wisdom wherever it could be picked up, always with scrupulous acknowledgment … His eclecticism saving him from the cycle of hope-disillusion-despair, his highest effectiveness was as a skirmisher in the daily battle for light and justice, as a critic of new doctrine and a refurbisher of old, as a voice of warning and encouragement. That his action has not been in vain, we can measure by how little Shaw's iconoclasm stirs our blood; we no longer remember what he destroyed that was blocking our view.
 * IV

 * For Shaw as for Goethe, the obligation to strive is a primary feeling: reason initiates nothing and would stop everything. Its use is to come after the fact and devise helpful justification of action. Culture, humaneness, spiritual grace, are not forced upon us by logic: they either are self-evident or pointless. There is, Shaw reminds us, no argument in behalf of moral conduct which would not equally well support immoral. But it is clearly impossible (and immoral) to exact moral conduct, cultivation, and grace from those whom circumstances force to lead sub-human lives. Therefore society must be reformed.
 * IV

 * On the one hand, society needs a common faith and vigorous institutions with the power to coerce; and on the other, the individual as a human soul or as the bearer of a new and possibly saving heresy, must be free. It is difficult enough to reconcile these two needs, but the problem holds another hazard: the need of action under the pressure of time.
 * IV

The Culture We Deserve (1989)

 * [Wesleyan University Press, ISBN 0-8195-6237-8]

 * Philosophers no longer write for the intelligent, only for their fellow professionals. The few thousand academic philosophers in the world do not stint themselves: they maintain more than seventy learned journals. But in the handful that cover more than one subdivision of philosophy, any given philosopher can hardly follow more than one or two articles in each issue. This hermetic condition is attributed to "technical problems" in the subject. Since William James, Russell, and Whitehead, philosophy, like history, has been confiscated by scholarship and locked away from the contamination of general use.
 * "Culture High and Dry" (1984), p. 9

 * Scholarship has yielded to the irresistible pull that science exerts on our minds by its self-confidence and the promise of certified knowledge. But, to repeat, the objects of culture are not analyzable, not graspable by the geometric mind. Great works of art are great by virtue of being syntheses of the world; they qualify as art by fusing form and contents into an indivisible whole; what they offer is not "discourse about," nor a cipher to be decoded, but a prolonged incitement to finesse. So it is paradoxical that our way of introducing young minds to such works should be the way of scholarship.
 * "Culture High and Dry" (1984), p. 14

 * Criticism will need an injection of humility — that is, a recognition of its role as ancillary to the arts, needed only occasionally in a temporary capacity. Since the critic exists only for introducing and explaining, he must be readily intelligible; he has no special vocabulary: criticism is in no way a science or a system.
 * "Culture High and Dry" (1984), p. 20

 * We seem to live mainly in order to see how we live, and this habit brings on what might be called the externalizing of knowledge; with every new manual there is less need for its internal, visceral presence. The owner or user feels confident that he possesses its contents — there they are, in handy form on the handy shelf. And with their imminent transfer to a computer, that sense of possession will presumably attach itself to the hard disk or the phone number of the data bank. To say this is also to say that the age of ready reference is one in which knowledge inevitably declines into information. The master of so much packaged stuff has less need to grasp context or meaning than his forbears: he can always look it up. His active memory is otherwise engaged anyway, full of the arbitrary names, initials, and code figures essential to carrying on daily life. He can be vague about the rest: he can always check it out.
 * "Look It Up! Check It Out!" (1986), p. 39

 * On reflection, moral judgment in the arts appears rather as a tribute to their power to influence emotion and possibly conduct. And reflecting further on what some critics do today, one sees that a good many have merely shifted the ground of their moralism, transferring their impulse of righteousness to politics and social issues.
 * "What Critics Are Good For" (1988), p. 69

 * Can an idea — a notion as abstract as Relativism — produce by itself the effects alleged? cause all the harm, destroy all the lives and reputations? I am as far as anyone can be from denying the power of ideas in history, but the suggestion that a philosophy (as Relativism is often called) has perverted millions and debased daily life is on the face of it absurd. No idea working alone has ever demoralized society, and there have been plenty of ideas simpler and more exciting than Relativism.
 * "The Bugbear of Relativism," p. 89

 * The ever-present impulse is to push against restriction and, in so doing, to feel intolerably hemmed in. Thus in practice, every liberation increases the sense of oppression. Nor is the paradox merely in the mind: the laws enacted to secure the rights of every person and group, by creating protective boundaries, create new barriers.
 * "The Bugbear of Relativism," p. 97

 * Being law-abiding means filing a paper on time, not parking near a hydrant, and getting a zoning variance before moving a fence on one's own property. A world continually tighter in these ways intensifies the search for loopholes, tempts the unscrupulous to invent them, hardens the cynic, and keeps alive the urge to break loose. Such pulses of thought and feeling are bound to take away the ease and pleasure of ethical conduct. Habitual morality is baffled by the stop-and-go, and people's disregard of injunctions causes no surprise; it seems rather to show firmness of mind.
 * "The Bugbear of Relativism," p. 98

 * A person is not a democrat thanks to his ignorance of literature and the arts, nor an elitist because he or she has cultivated them. The possession of knowledge makes for unjust power over others only if used for that very purpose: a physician or lawyer or clergyman can exploit or humiliate others, or he can be a humanitarian and a benefactor. In any case, it is absurd to conjure up behind anybody who exploits his educated status the existence of an "elite" scheming to oppress the rest of us.
 * "Exeunt the Humanities" (1980), p. 117

 * The danger is that we shall become a nation of pedants. I use the word literally and democratically to refer to the millions of people who are moved by a certain kind of passion in their pastimes as well as in their vocations. In both parts of their lives this passion comes out in shoptalk. I have in mind both the bird watchers and nature lovers: the young people who collect records and follow the lives of pop singers and movie stars; I mean the sort of knowledge possessed by “buffs” and “fans” of all species—the baseball addicts and opera goers, the devotees of railroad trains and the collectors of objects, from first editions to netsuke. They are pedants not just because they know and recite an enormous quantity of facts—if a school required them to learn as much they would scream against tyranny. It is not the extent of their information that appalls; it is the absence of any reflection upon it, any sense of relation between it and them and the world. Nothing is brought in from outside for contrast or comparison; no perspective is gained from the top of their monstrous factual pile; no generalities emerge to lighten the sameness of their endeavor.
 * p. 118

 * The eager or dutiful persons who subject themselves to these tidal waves of the classics and the moderns find everything wonderful in an absent-minded way. The wonder washes over them rather than into them, and one of its effects is to make anything shocking or odd suddenly interesting enough to gain a month's celebrity. And so another by-product of our come-one, come-all policy is the tendency to reward cleverness, not art, and to put one more hurdle in the path of the truly original artist.
 * "A Surfeit of Fine Art" (1986), p. 127

 * The only political ism surviving in full strength from the past is nationalism. This was partly to be expected from the liberation of so many colonies simultaneously, beginning in the 1920s. But this nationalism differs from the old in two remarkable ways: it is not patriotic and it does not want to absorb and assimilate. On the contrary, it wants to shrink and secede, to limit its control to its one small group of like-minded-we-ourselves-alone. It is in that sense racist, particularist, sectarian, minority-inspired.
 * "Towards the Twenty-First Century" (1972), p. 169

title: Jacques Barzun


text:
Freespace

The Freespace is a series of space combat simulation games. The first is titled Descent Freespace: The Great War was initially released in 1998. The was also an expansion titled Silent Threat and a sequel called Freespace 2.

Descent: FreeSpace – The Great War

 * [Introduction]
 * Lieutenant Ash: Oh God! They're following me. Mayday! This is Lieutenant Ash on Terran patrol, wing Gamma three-niner reporting. Taken heavy damage. Requesting immediate fighter cover and rescue. Come in, anybody! Mayday! Requesting immediate assistance! Anyone please?!
 * Riviera Tech: Barely receiving you, Gamma three-niner, this is Terran outpost Riviera responding. What is your situation?
 * Lieutenant Ash: Oh thank God! My wing was ambushed. We didn't have a chance. I'm sure they're tracking me.
 * Riviera Tech: Calm down, sir. Who attacked you? Was it the Vasudans?
 * Lieutenant Ash: Vasudans were killed, too. They slaughtered everyone.
 * Riviera Tech: Sir, you have to calm down. You were attacked by Vasudans, is that true?
 * Lieutenant Ash: No! No! We were in a skirmish with a Vasudan patrol and they just came out of nowhere and killed everyone.
 * Riviera Tech: Who came out of nowhere, pilot?
 * Lieutenant Ash: I don't know. They weren't Vasudan and they weren't Terran. Oh God. They had these death black ships. And they flew like... their weapons were too much. They wasted everyone.
 * Riviera Tech: Pilot, sit tight! We're sending recovery craft right now.
 * Lieutenant Ash: Send fighters! I... I know they're following me. Send everything you've have now!
 * Riviera Tech: Sir, I don't have anyone else on scope. You're home free. It's going to be alright.
 * Lieutenant Ash: No it isn't! You don't understand! You weren't there...
 * Lieutenant Ash: I can feel them following me.
 * Lieutenant Ash: Oh my god. I'm dead! We're all dead!
 * Riviera Tech: Picking up unknown jump signatures.
 * Riviera Tech: Scramble the fighters!
 * Lieutenant Ash: It's too late. Oh God!
 * Riviera Tech: What the hell is that?
 * Lieutenant Ash: Aaaaargghhhhhh!

 [Ancient Soliloquies]
 * Ancient: Ours was a proud people, and always the strongest. For thousands of years our empire expanded. For so long we could imagine ourselves alone in the universe. For so long never did we encounter advanced life. And we travelled faster and further, spreading in our galaxy and before long we could see the day when our reachable systems would have been exploited. And then there would be nowhere else to go.
 * And we discovered subspace. It gave us our galaxy and it gave us the universe. And we saw other advanced life. And we subdued it or we crushed it. In months the extermination of billions of years of evolution on a similar but slower path. With subspace, our empire would surely know no boundaries.

 * Ancient: When the destroyers came for us, we attacked. Never had we been defeated. They are like the others. Strange, hideous, resisting, fighting. Only these were not like the others. They did not die.
 * We made our first retreat. We could forego one system. We left it to the destroyers and went elsewhere. But they followed, they hunted us. They followed us when we retreated, discovered where we lived.
 * For a long time, we did not know why they chased us. They were no ordinary enemy. They did not seek our territory, our technology, our resources.
 * Now we know our crime was sin.

 * Ancient: And we retreated to our home system. Abandoned our empire. We believed at home we would be safe. For they are not a terrestrial species.
 * We know when we entered subspace we were trespassers. But our planet is our home. And yet still they came. And our world is gone.

 * Ancient: There are a few of us left. We know we will soon be gone. And so we can see our fate as others will see it. There will be little legacy. No great expressions of what we once were. Our technology, our achievements if ever they are seen again will spawn none of the awe that filled our conquests.
 * We know our fate. We are being eliminated. When we traveled subspace, the cosmic destroyers took note.
 * When we conquered and colonized in galaxies where we had no place the destruction and the anguish and the loss were the clarion call of our doom. And so the destroyers came for us.

 * Ancient: There is little left for us. Little time. But much irony.

 * We did discover they are not invulnerable. The destroyers that darkened our skies like a plague can be harmed. But we have no way to deliver the hurt.
 * We have the knowledge but not the means. And so this is our legacy. In subspace, they cannot use their shields. And into subspace they can be tracked.

 * [Final lines]
 * Narrator: I know why the Ancient ones were destroyed and I know what they knew. I know that if not for the Shivans, they would have perished long before. Without the Shivans, someone would have discovered the Ancients in their infancy, and eliminated them, just surely as they eliminated countless billions of others.
 * I believe it is only the destroyers who are killed. The Shivans are the great destroyers but they are also the great preservers. That is why when we moved into space there was no one powerful enough to kill us. Long had we been the destroyer. Our turn had nearly come.
 * In the Vasudan war, we learned how to adapt, we learned how to study our enemy, we learned how to overcome, we learned how to survive. And so we did.
 * All the jump points from Earth are gone. But the Shivans can rebuild them. I'm told we can expect them again, but not in my lifetime. Such is liberation.

 * Command: Oh my God! It's the Lucifer!

Silent Threat

 * [communicates]
 * Alpha 2: GTI Vessels, power down and surrender.
 * Jotunheim: Negative. You have no authority in this system. If you do not break off your attack, we will open fire.
 * Command: Destroy GTI Base Jotunheim.

Freespace 2

 * [Introduction]
 * Intro Narrator: Thirty-two years have past since the Great War. The Shivans vanished half a life time ago and now, we live in the mausoleum of history. We inherit the legacy of ghosts who haunt these ruins. The Elders call us "The lost generation".
 * I remember stories of a glorious civilization, of cities with spires that reached the sun and a blue planet with vast seas. Of people with myths of Humanity everlasting, of children who saw in the embers of dying stars, the destiny of their race. And they hurled themselves into the void of space with no fear. They say our people have no present, only a past filled with horror and a future they can only dream of.
 * Now we forge a new alliance, to guard the tomb of space and find within it's cold expanse, the salvation of our race.

 * [Introduction of the GTVA Colossus]
 * Narrator: The following is classified level Rho. Unauthorized access is punishable under the GTVA Security Act, Deneb Convention, Section 21.3.5.
 * We vanquished the Shivans in the Great War, but the hard questions remained. How would we confront the threat of future invasion? The Shivans might return at any time, any place, without warning. How would we fight the next threat to the very existence of our species?
 * In 2345, on the tenth anniversary of the Shivan attack on Ross 128, the Vasudan Emperor Khonsu II addressed the newly-formed GTVA General Assembly. The Emperor inaugurated an ambitious and unprecedented joint endeavor: the GTVA Colossus.

 * Khonsu II: Together we built a civilization on the ruins of the Great War, and now we stand on the threshold of a new era of prosperity and harmony. Project Colossus the Vasudan people celebrate our shared covenant of peaceful coexistence and mutual defense of our Terran allies.

 * Narrator: The Colossus is the most powerful space-faring warship ever constructed. Spanning six kilometers from bow to stern, the Colossus has taken over twenty years to complete. Twelve Lucifer-class destroyers can fit within its massive hull. Its state-of-the-art weaponry includes forty-five laser turrets, fifteen flack guns, twelve missile batteries, and twelve beam cannons. The Colossus wields more firepower than five Orion-class destroyers combined. Sixty fighter and bomber wings are housed in its vast hangar, and its crew numbers over thirty thousand. Among its contractors are industry giants Triton Dynamics, Subach-Innes, and the Akheton Corporation.

 * The alliance now wages war on multiple fronts in Deneb, Alpha Centauri, Epsilon Pegasi and the mysterious nebula beyond Gamma Draconis. Once deployed, the Colossus will end these conflicts swiftly and decisively. If ever the Shivans return to threaten our worlds, we will be ready to face the challenge, securing peace for today and for generations to come.

 * [Admiral Aken Bosch's Soliloquies]
 * Admiral Aken Bosch: Thirty-two years ago in the Altair system, Vasudan scientists discovered the remnants of an extinct civilization we now call the Ancients. In here we found the secret to defeat the Shivans. How close did we come to being a footnote in the history of a future species that would happen upon our ruins ten thousand years from now? Would they indulge in the fiction of their own immortality until the Shivans came for them, and how long had this gone on?
 * Did the Ancients stumble upon the monoliths and the tombs of their predecessors in this distant corner of space, dismissing the warnings carved into the walls of the sepulchre? And when the destroyers came at last what did the Ancients think as they sifted the cremation of dust and bones, staring into the mute remains for a key, some solution to their plight?
 * What if there had been countless races, stretching back into infinity and like the nine cities of Troy, each civilization had been built on the rubble of the one that came before, each annihilated by the Shivans.
 * The Ancients died eight thousand years ago, as humanity emerged from its Neolithic infancy, they believed their voyage across the sea of stars awakened the dragon that slept beneath the waves, that the Shivans were birthed in the flux of subspace and their destruction was the revenge of an angry cosmos.

 * Admiral Aken Bosch: I hear my enemies speculate about my motives, my ambitions. Who is Admiral Aken Bosch, and what is that old scoundrel up to? The tragedy of my life is that I will be remembered as the butcher of innocents, and this assessment is not unfair. I cannot argue with their condemnation or with the verdict of history.
 * The Neo-Terran Front is an army of stupid cattle, driven by their hatreds, their fears and insecurities. Ignorance is the greatest weapon of tyranny and old wounds open all too easily. I am merely a fool who created a monster I am now powerless to stop, and so I will play my role to the bloody end. I have given the Lost Generation something to die for, and now my legacy will be crowned with infamy.
 * What my enemies will never understand is that my rebellion is about my love for humanity and not my hatred of Vasudans. In the Gamma Draconis system the destroyers have returned and soon the alliance will learn the method behind my madness.

 * Admiral Aken Bosch: Why does the Ancient portal lead us here? Have the Shivans been waiting for us for thousands of years? This odyssey, this exodus, do we journey towards the promised land or into the Valley of the Kings?
 * Three decades ago, I envisioned a new future for our species and now that we are on the brink of realizing my dream, I feel only solitude and regret. Has my entire life's work been a fool's crusade? Have I led my people into this desert, only to die?
 * My regime has caused nothing but savagery and suffering, but I cannot turn back now. I must find the destroyers that lurk behind this veil of clouds or I must wait for the destroyers to find me.
 * The nebula is the remnant of a supernova thousands if not billions of light years from Earth and I wonder now if our ancestors witnessed the death of this star erupting over an Egyptian landscape, blazing with the brilliance of four hundred million suns. Even in their divinity no pharaoh could have imagined this.

 * Admiral Aken Bosch: This is the final entry in the personal log of Admiral Aken Bosch, Supreme Commander of the Neo-Terran Front. Our encounter with the Shivans has vindicated all I have fought for these past thirty years. My life's work has been achieved. I have created the technology to enable communication between the Shivans and the human race. Although our first contact was rudimentary and crude, I have initiated the first phase of a new alliance with the Destroyers. An alliance upon which the fate of humanity depends.
 * As a young pilot, I battled against the rebels of the Great War, the Galactic Terran Intelligence whose research of Shivan technology and biology would form the cornerstone of my project. The Terran-Vasudan Alliance buried this knowledge but I resurrected it. I alone realized our species had no future with the Vasudans. If we are to survive, our destiny must lie elsewhere.
 * As I make this final entry my crew is preparing to scuttle the NTF Iceni and board the Shivan transports. We embark on a miraculous journey towards a new horizon. This tragic era of hatred and misunderstanding between our races is over. On this day, for the first time in my life, I am filled with joy.

 * [Final lines, player survived]
 * Admiral Petrarch: To the officers and crew of the GTD Aquitaine. We have halted the Shivan advance. The battle of Capella is over. We sealed off the system and our people are safe, maybe forever. No one can fathom how or why the Shivans destroyed the Capella star. Though we know our enemy better now than we did 32 years ago, their motives remain a mystery. Perhaps they are exiles like we are, nomads wandering the universe, searching for a way back home. The explosion of a star might be a bridge between this universe and their own. As the old poet once said "There are more things in Heaven and Earth than are dreamt of in your philosophy."
 * From our odyssey into Hell, we have returned with a gift. The Ancient technology to build a portal between Delta Serpentis and Sol. To restore the link to our blue planet. To return home after all these years.
 * This is Admiral Petrarch, signing off.

 * [Final lines, player died]
 * Admiral Petrarch: To the pilots and crew of the 70th Blue Lions, GTD Aquitaine. It is my sad duty to report that your squadron leader never reached the Vega system. According to observers, Alpha One remained behind so that others might reach the Vega node. The pilot made this decision even after being advised of the impending catastrophe. Because of this sacrifice and the sacrifice of thousands of others, we halted the Shivan advance. We sealed off Capella and our people are safe, maybe forever. No one can fathom how or why the Shivans destroyed the Capella star. We lost a place many of us called home. We lost entire squadrons, the Colossus, and most of our fleet. We lost so many friends that we celebrate our victory with grief and mourning.
 * From our odyssey into Hell, we have returned with a gift. The Ancient technology to build a portal between Delta Serpentis and Sol. To restore our link to planet Earth. To return home after all these years.
 * This is Admiral Petrarch, signing off.

 * Lt. Cmdr. Christopher Snipes: We'll now scuttle this decoy transport. If the rebs think we destroyed the Sunder, the won't know how much we know. We'll also be able to continue our covert operation. Of course that's if they don't hang us for failing the mission. We might be pushing our luck here, but what the hell.

title: Freespace