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Wikiquote talk:Votes for deletion/Swami Sadyojathah

I would expect this article to grow. Why delete it? The intention of wikis are to support this type of thing. --1000Faces 01:22, 22 March 2007 (UTC)
 * If you would like your opinion and vote to be heard, please post this on the attached project page, not the talk page.  Cbrown1023  talk  20:31, 22 March 2007 (UTC)

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


text: User talk:Heil Hitler!

title: User talk:Heil Hitler!


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User:Heil Hitler!

- InvisibleSun 03:02, 22 March 2007 (UTC)

title: User:Heil Hitler!


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User talk:172.162.112.144

Incidents of deliberate spamming have resulted in this IP address being temporarily blocked from editing. ~ Kalki 03:16, 22 March 2007 (UTC)

title: User talk:172.162.112.144


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Riyad Naasan Agha

Riyad Naasan Agha was the Syrian Minister of Culture from 2006 to 2010.

Sourced

 * The so-called Al-Qaeda is, in my opinion, an illusion. It is a bunch of organizations which used to be supervised by the CIA, and used to commit crimes in some Arab and Islamic countries.
 * CIA and Mossad behind London Bombings and All Other Bombings in Europe March 2007.

Video clip

 * CIA and Mossad behind London Bombings and All Other Bombings in Europe March 2007

title: Riyad Naasan Agha


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User talk:Jeffq/wiki/Wikiquote talk:Templates/

It's become a big problem for forum owners to protect them from spam. Automated programs are sending their ads in huge quantities today. We're small community of coders, upgrading forum's source code to prevent spam-programs to post ads at your forums. Our technique is probably one of the best. There's no need in such ugly methods as 'capcha' or 'secret question'. For average user there would not be any visible effects. No need to make e-mail activation (that usually makes number of successful registrations less), no even need to make your users register at forums to post messages. More info only at icq: 448759872 Send messages even if not logged in.


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Abdul Rahman Al-Sudais

Sheikh Abdul Rahman Al-Sudais (born 10 February 1960) is a renowned Islamic cleric in Riyadh, Kingdom of Saudi Arabia.

Quotes

 * The history of Islam is the best testament to how different communities can live together in peace and harmony. Muslims must exemplify the true image of Islam in their interaction with other communities.

 * The history of the (Jewish) people is written in black ink, and has included a series of murders of the prophets, the Mujaheedin, and righteous people. Oh Sons of brave Mujaheedin...You have revived the hopes of this nation through your blessed Jihad...The Islamic nation will not spare money or effort in support of your cause, which is the supreme Muslim cause.
 * Imam Sudayyis in a Friday Sermon at Al-Haram Mosque in Mecca: Either Victory or Martyrdom April 2004.

 * Read the history to know that yesterday’s Jews are evil predecessors and today’s Jews are worse successors. They an ingrate people, they altered God’s words, worshipped calf, killed Messengers and denied their Messages. They are exiled people and the worst of mankind. Allaah cursed them and cast His wrath upon them. He turned some of them to monkeys and pigs and worshippers of creatures. They are worst in position and are astray from the right path…

 * History of Jews is full of deception, trickery, rebellion, oppression, evil and corruption. They always seek to cause mischief on the earth and Allaah loves not the mischief-makers.

title: Abdul Rahman Al-Sudais


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Istishhad

Istishhad (Arabic: استشهاد) is the the Arabic word for "martyrdom", "death of a martyr", or "heroic death". In recent years the term has been said to "emphasize... heroism in the act of sacrifice" rather than "victimization", and has "developed...into a military and political strategy", often called "martyrdom operations". One who martyrs themselves is given the honorific title shahid.

Quotes

 * Thus, the concept of martyrdom developed differently in Islam than it did in either Judaism or Christianity. Martyrdom in Islam has a much more active sense: the prospective martyr is called to seek out situations in which martyrdom might be achieved. For example, in Abdallah b. al- Mubarak’s Kitab al-jihad, we find Nawf al-Bikali praying: “O, God! Make my wife a widow, make my child an orphan, and ennoble Nawf with martyrdom!”
 * David Cook, 	Understanding Jihad, page 26

 * Whoever gave the green light to suicide operations against Israeli civilians, and said that the dialogue with the Jews would take place through human bombs, did so out of political, ideological motives, in support of a certain political group. It has nothing to do with religion. All the religious scholars, especially the Salafi scholars, have said that whoever blows himself up, even among the enemy, is killing himself, and will be punished in hell.
 * Former Dean of Islamic Law at Qatar University Abd Al-Hamid Al-Ansari Speaks Out against Suicide Operations and Declares His Support of American Presence in Iraq May 2007

 * The struggle should be in unusual, through resistance and martyrdom, by which we can achieve balance with the Zionist entity...the preachers should present the issue of commitment to resistance and Intifada and preach for Jihad and martyrdom for Allah....This people must continue to sacrifice martyrs daily, and confront the Israeli enemy with steadfastness, faith, and high values.
 * Ahmed Aref El-Zein, Lebanese Preacher Sheik Ahmad Al-Zein: The Palestinian People 'Must Continue to Sacrifice Martyrs Every Day' Al-Alam TV (Iran), July 2004.

 * Brethren! God gives the ummah that is skilled in the practice of death and that knows how to die a noble death, an exalted life in this world and eternal felicity in the next. What is the fantasy that has reduced us to loving this world and hating death? If you gird yourselves for a lofty deed and yearn for death, life shall be given to you. Know then that death is inevitable, and that it can only happen once. If you suffer it in the way of God, it will be your profit in this world, and your reward in the next.
 * translated and annotated by Charles Wendell.

 * Those who oppose martyrdom operations and claim that they are suicide are making a great mistake. The goals of the one who carries out a martyrdom operation and of the one who commits suicide are completely different. Anyone who analyzes the soul of [these two] will discover the huge difference between them. The [person who commits] suicide kills himself for himself, because he failed in business, love, an examination, or the like. He was too weak to cope with the situation and chose to flee life for death. In contrast, the one who carries out a martyrdom operation does not think of himself. He sacrifices himself for the sake of a higher goal, for which all sacrifices become meaningless.
 * Yusuf al-Qaradawi, Those Who Oppose Martyrdom Operations and Claim that they are Suicide are Making a Great Mistake Al-Sharq Al-Awsat (London), July 19, 2003.

 * It is regrettable that the propaganda of the enemies of Islam has influenced the Muslim community so much that Muslims instead of planning for the uprooting of the Zionist regime and its arrogant supporters have occupied themselves with questioning and discussing the legitimacy of the Palestinian's self-defence which is carried out under the most oppressive conditions imaginable. For sure, when protecting Islam and the Muslim community depends on martyrdom operations, it not only is allowed, but even is an obligation as many of the Shi'ah great scholars and Maraje', including Ayatullah Safi Golpayegani and Ayatullah Fazel Lankarani, have clearly announced in their fatwas. Consider the rewayah from the prophet of Allah (SA) who said: "Whoever is killed in defence of his belongings, he/she is martyr." (Wasa'il al-Shi'ah, v.15, p. 121)
 * Taqi Mesbah-Yazdi]

in the Quran

 * Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord; They rejoice in the bounty provided by Allah. And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.
 * The Quran, chapter 3 (Al Imran), verses 169–170. — translated by Abdullah Yusuf Ali

 * Say: Can ye await for us aught save one of two good things (death or victory in Allah's way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! We are awaiting with you
 * The Quran, chapter 9 (At-Tawba), verse 52 M. M. Pickthall

 * Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur´an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme.
 * The Quran, chapter 9 (At-Tawba), verse 111. — translated by Abdullah Yusuf Ali

 * Those who leave their homes in the cause of Allah, and are then slain or die,- On them will Allah bestow verily a goodly Provision: Truly Allah is He Who bestows the best provision.
 * The Quran, chapter 22 (Al-Hajj), verse 58. — translated by Abdullah Yusuf Ali

in the Hadith

 * The Prophet said, "By Him in Whose Hands my life is! Were it not for some men amongst the believers who dislike to be left behind me and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sariya' (army-unit) setting out in Allah's Cause. By Him in Whose Hands my life is! I would love to be martyred in Allah's Cause and then get resurrected and then get martyred, and then get resurrected again and then get martyred and then get resurrected again and then get martyred."
 * Hadith in Sahih Bukhari, Volume 4, Book 52, Number 54

 * The Prophet said, "Nobody who enters Paradise likes to go back to the world even if he got everything on the earth, except a Mujahid who wishes to return to the world so that he may be martyred ten times because of the dignity he receives (from Allah)."
 * Hadith in Sahih Bukhari, Volume 4, Book 52, Number 72

 * It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: Who seeks martyrdom with sincerity shall get its reward, though he may not achieve it.
 * Hadith in Sahih Muslim, Book 20, Number 4694

 * The Prophet said: He who is killed while protecting his property is a martyr, and he who is killed while defending his family, or his blood, or his religion is a martyr.
 * Hadith in Sunan Abi Dawud, Volume 4, Book 52, Number 72

 * Sahl bin Abi Umamah bin Sahl bin Hunaif narrated from his father, from his grandfather, that the Messenger of Allah said: Whoever asks Allah, the mighty and Sublime, sincerely for martyrdom, Allah will cause him to reach the status of the martyrs even of he dies in his bed.
 * Hadith in Sunan an-Nasa'i, Volume 1, Book 25, Number 3164

title: Istishhad


text: Category:Islam

title: Category:Islam


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Alimony

Alimony is a type of obligated spousal support that is established by law in many countries and is based on the premise that both spouses have an absolute obligation to support each other during the marriage (or civil union) unless they are legally separated. In some instances the obligation to support may continue after separation.

Sourced

 * Alimony, that's what made OJ crack...after paying alimony OJ didn't score a touchdown in 20 years.
 * "Chris Rock on YouTube

 * Alimony - the greatest crap shoot in family law.
 * " MARSHAL WILLICK, ESQ" by The Nevada Lawyer, April 2007

 * Alimony — the ransom that the happy pay to the devil.
 * A Book of Burlesques by H.L. Mencken

 * Alimony is like buying oats for a dead horse.
 * New York American by Arthur Baer

 * Judges, as a class, display, in the matter of arranging alimony, that reckless generosity which is found only in men who are giving away someone else's cash.
 * Louder and Funnier by P.G. Wodehouse

 * In some instances, alimony has become akin to a social-welfare program provided by working women to their ex-husbands.
 * Diane Garnick by Wall Street Journal

title: Alimony


text:
Talk:Istishhad

Neutrality
Please keep this page as neutral as possible, as this is a very controversial issue. I deleted the former heading, which wasn't up to par by Wikiquote's standards anyway:

Martyrdom operation is viewed by many Muslims as a component of jihad while others dub it    suicide attack.

Additionally, the content of the Martyrdom operation page is not neutral. By adding quotes that speak of the negative side of the Martyrdom operation it will be a balanced and unbiased article, which are two attributes that Wikiquote strives for. Thank you. -Sweet Pinkette 11:15, 22 March 2007 (UTC)

Deletion

 * A lot of content was removed in this edit This should be checked.--დამოკიდებულება (talk) 09:11, 1 June 2020 (UTC)

authors: დამოკიდებულება

title: Talk:Istishhad


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Virginity

Virginity is a term used to describe the state of never having engaged in sexual intercourse.

A

 * Positive first-time experiences reliably predicted physical and emotional satisfaction in later sexual interactions. Those who had more positive initiations into sex scored higher for sexual satisfaction and esteem later on, and reported less "sexual depression." Feeling loved and respected by one's partner was associated with more emotional satisfaction later on, and physical satisfaction, even when controlling for the overall emotional experience, was self-perpetuating as well.
 * Lindsay Abrams, “How We Lose Our Virginity Shapes Our Entire Sexual Life”, The Atlantic, (January 29, 2013)

 * Narrated 'Aisha: I asked the Prophet, "O Allah's Messenger! Should the women be asked for their consent to their marriage?" He said, "Yes." I said, "A virgin, if asked, feels shy and keeps quiet." He said, "Her silence means her consent."
 * Aisha, Sahih Bukhari, 9:85:79

 * God tells us men fucking men is a terrible thing, but a father offering his two daughters, vestal virgins no less, to a horde of horny buggers is heroic. Now that's straight. … God destroys the faggots with fire and brimstone. He turns a disobedient wife into salt. But he asks us to idolize drunks who sleep with their daughters or offer them to a horny, unruly mob.
 * Rabih Alameddine on the biblical narrative of Lot and his family confronting the inhabitants of Sodom and Gomorrah, as quoted by Wail S. Hassan in Immigrant Narratives: Orientalism and Cultural Translation in Arab American and Arab British Literature (2011), Oxford University Press, ISBN 978-0-19-979206-1, page 207.

 * God was conceived of a most pure Virgin … it was fitting that the virgin should be radiant with a purity so great that a greater purity cannot be conceived.
 * Anselm of Canterbury in Mary for Earth and Heaven: Essays on Mary and Ecumenism, 2002, William McLaughlin, Jill Pinnock, eds., Gracewing, ISBN 9780852445563 pp.115-116.

 * Pleasure resulting from resolution of semen may arise in two ways. If this be the result of the mind's purpose, it destroys virginity, whether copulation takes place or not. Augustine, however, mentions copulation, because such like resolution is the ordinary and natural result thereof. On another way this may happen beside the purpose of the mind, either during sleep, or through violence and without the mind's consent, although the flesh derives pleasure from it, or again through weakness of nature, as in the case of those who are subject to a flow of semen. On such cases virginity is not forfeit, because such like pollution is not the result of impurity which excludes virginity.
 * Thomas Aquinas, Summa Theologiae, Second Part of the Second Part (Secunda Secundæ Partis), Question 152. Virginity, Article 1. Whether virginity consists in integrity of the flesh?

 * For in other matters also which go to make up life, we shall find differences according to circumstances. For example, it is not right to kill, yet in war it is lawful and praiseworthy to destroy the enemy; accordingly not only are they who have distinguished themselves in the field held worthy of great honours, but monuments are put up proclaiming their achievements. So that the same act is at one time and under some circumstances unlawful, while under others, and at the right time, it is lawful and permissible. The same reasoning applies to the relation of the sexes. He is blessed who, being freely yoked in his youth, naturally begets children. But if he uses nature licentiously, the punishment of which the Apostle writes shall await whoremongers and adulterers. For there are two ways in life, as touching these matters. The one the more moderate and ordinary, I mean marriage; the other angelic and unsurpassed, namely virginity. Now if a man choose the way of the world, namely marriage, he is not indeed to blame; yet he will not receive such great gifts as the other. For he will receive, since he too brings forth fruit, namely thirtyfold. But if a man embrace the holy and unearthly way, even though, as compared with the former, it be rugged and hard to accomplish, yet it has the more wonderful gifts: for it grows the perfect fruit, namely an hundredfold. So then their unclean and evil objections had their proper solution long since given in the divine Scriptures.
 * Athanasius of Alexandria, Letter to Amun. Written before 354 A.D.

 * Therefore no fruitfulness of the flesh can be compared to holy virginity even of the flesh. For neither is itself also honored because it is virginity, but because it has been dedicated to God, and, although it be kept in the flesh, yet is it kept by religion and devotion of the Spirit. And by this means even virginity of body is spiritual, which continence of piety vows and keeps. For, even as no one makes an immodest use of the body, unless the sin have been before conceived in the spirit, so no one keeps modesty in the body, unless chastity have been before implanted in the spirit. But, further, if modesty of married life, although it be guarded in the flesh, is yet attributed to the soul, not to the flesh, under the rule and guidance of which, the flesh itself has no intercourse with any beside its own proper estate of marriage; how much more, and with how much greater honor, are we to reckon among the goods of the soul that continence, whereby the virgin purity of the flesh is vowed, consecrated, and kept, for the Creator Himself of the soul and flesh.
 * Augustine, “On Holy Virginity”, n.8

 * Wherefore neither are we to believe that their fruitfulness of the flesh, who at this time seek in marriage nothing else save children, to make over unto Christ, can be set against the loss of virginity. Forsooth, in former times, unto Christ about to come after the flesh, the race itself of the flesh was needful, in a certain large and prophetic nation: but now, when from out every race of men, and from out all nations, members of Christ may be gathered unto the People of God, and City of the kingdom of heaven, whoever can receive sacred virginity, let him receive it; and let her only, who contains not, be married. For what, if any rich woman were to expend much money on this good work, and to buy, from out different nations, slaves to make Christians, will she not provide for the giving birth to members of Christ in a manner more rich, and more numerous, than by any, how great soever, fruitfulness of the womb? And yet she will not therefore dare to compare her money to the offering of holy virginity. But if for the sake of making such as shall be born Christians, fruitfulness of the flesh shall with just reason be set against the loss of chastity, this matter will be more fruitful, if virginity be lost at a great price of money, whereby many more children may be purchased to be made Christians, than could be born from the womb, however fruitful, of a single person. But, if it be extreme folly to say this, let the faithful women that are married possess their own good, of which we have treated, so far as seemed fit, in another volume; and let them more highly honor, even as they are most rightly used to do, in the sacred virgins, their better good, of which we are treating in our present discourse.
 * Augustine, “On Holy Virginity”, n.9

 * For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred virgin not even of marriage.
 * Augustine, “On Holy Virginity”, n.10

 * I know what people are murmuring: 'Suppose', they remark, 'that everyone sought to abstain from all intercourse? How would the human race survive? I only wish that this was everyone's concern so long as it was uttered in charity, 'from a pure heart, a good conscience, and faith unfeigned'; then the city of God would be filled much more speedily, and the end of the world would be hastened.
 * Augustine, De bono coniugali, 10

B

 * An isolated outbreak of virginity … is a rash on the face of society. It arouses only pity from the married, and embarrassment from the single.
 * Charlotte Bingham, Lucinda, ch. 1 (1966).

Bible

 * If any man take a wife, and go in unto her, and hate her, And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid: Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate: And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her; And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city. And the elders of that city shall take that man and chastise him; And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days. But if this thing be true, and the tokens of virginity be not found for the damsel: Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.
 * Deuteronomy 22:13-21 (KJV)

 * If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.
 * Deuteronomy 22:28-29 (KJV)

 * And Jephthah vowed a vow unto the L ORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the L ORD ’s, and I will offer it up for a burnt offering.So Jephthah passed over unto the children of Ammon to fight against them; and the L ORD delivered them into his hands.And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel.And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the L ORD , and I cannot go back.And she said unto him, My father, if thou hast opened thy mouth unto the L ORD , do to me according to that which hath proceeded out of thy mouth; forasmuch as the L ORD hath taken vengeance for thee of thine enemies, even of the children of Ammon.And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains.And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Israel,That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
 * Book of Judges 11:30–39 (KJV); see

 * Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy. Because of the present crisis, I think that it is good for a man to remain as he is. Are you pledged to a woman? Do not seek to be released. Are you free from such a commitment? Do not look for a wife. But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this.
 * Paul of Tarsus, First Epistle to the Corinthians 7:25-28 (NIV)

Commentary

 * It is not disparaging wedlock to prefer virginity. No one can make a comparison between two things if one is good and the other evil.
 * Jerome, Letter XXII
 * F. A. Wright, tr. Select Letters of St. Jerome, LCL 262 (1933), p. 91

 * "If 'it is good for a man not to touch a woman', then it is bad for him to touch one, for bad, and bad only, is the opposite of good. But, if though bad, it is made venial, then it is allowed to prevent something which would be worse than bad. ... Notice the Apostle's carefulness. He does not say: 'It is good not to have a wife', but, 'It is good for a man not to touch a woman'. ... I am not expounding the law as to husbands and wives, but discussing the general question of sexual intercourse – how in comparison with chastity and virginity, the life of angels, 'It is good for a man not to touch a woman'.
 * Jerome, Letter XLVIII, commenting on Paul's letter to the Corinthians
 * Philip Schaff, tr. A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Vol. VI (1893), p. 73

 * While we honour marriage we prefer virginity which is the offspring of marriage. Will silver cease to be silver, if gold is more precious than silver?
 * Jerome, ''Adversus Jovinianum', Book I
 * Schaff (1893), p. 347

C

 * Virginity: you don't get that back, because you were in such a big hurry to get rid of it in the first place.
 * George Carlin, A Place For My Stuff.

 * Before losing their virginity, respondents who viewed virginity as a gift typically spoke openly about their virginity status with people they knew. In fact, they were often quite proud of being virgins. These men and women invariably discussed their virginity with their sexual partners, in part to ensure that their partners realized what a special gift they were about to receive. Self-disclosure also served as a way to encourage reciprocity. Bryan (18, heterosexual), who had made a point of discussing his virginity with his girlfriend before they had sex, explained. "If you feel as though you're not loved as much as... you love this other person, I think you kind of feel slighted." Communication about virginity status may have been facilitated by the nature of the relationship adherents to the gift frame had with their virginity-loss partners. They were the group most likely to lose their virginity in serious dating relationships and to be in love with their partners or to describe them as "soulmates." Respondents who interpreted virginity as a gift were the most likely to use contraceptives when they lost their virginity (79% did), a tendency apparently related to both willingness to communicate and the relationship between partners... On the downside, however, the five respondents (all women) whose partners failed to reciprocate described their virginity-loss experiences as emotionally devastating and diminishing their value as persons. The norm of reciprocity effectively empowers recipients at the cost of givers; therefore, participants who saw virginity as a gift were particularly vulnerable to distressing virginity-loss experiences precisely because they framed virginity as a gift.
 * Laura M. Carpenter, "The Ambiguity of 'Having Sex': The Subjective Experience of Virginity Loss in the United States", reprinted from The Journal of Sexual Research 38 (2): 127-139 (2001) in Sexualities: Identities, Behaviors, and Society (2004), 2nd Edition (2015) by Michael Kimmel and The Stony Book Sexualities Research Group (editors), p. 103-104

 * From a policy perspective, encouraging young people to interpret virginity as a gift- a stance consistent with many abstinence-only sex education programs- is a double-edged sword, protecting against one potential negative consequence of sexual activity (pregnancy and/or STD transmission) but increasing the likelihood of another deleterious consequence (emotional distress due to partner's nonreciprocation), In contrast, even adherents to the stigma frame whose partners ridiculed them experienced virginity loss as positive on balance, inasmuch as they lost their stigma. Participants who saw virginity loss as a process achieved the goal of gaining knowledge merely through losing their virginity, thus their partners could in practice wield little power over them.
 * Laura M. Carpenter, "The Ambiguity of 'Having Sex': The Subjective Experience of Virginity Loss in the United States", reprinted from The Journal of Sexual Research 38 (2): 127-139 (2001) in Sexualities: Identities, Behaviors, and Society (2004), 2nd Edition (2015) by Michael Kimmel and The Stony Book Sexualities Research Group (editors), p. 104-105

 * In contrast, participants who saw virginity as a stigma were extremely reluctant to admit their virginity to anyone they knew. Many worked to disguise their virginity, either actively- by falsifying their sexual histories- or passively- by allowing or encouraging others to assume they were no longer virgins. Not surprisingly, people who interpreted virginity as a stigma were the most likely to conceal their virginity from their virginity-loss partners. For instance. Bill (31, heterosexual) decided not to tell his partner that he was a virgin because "It was so obvious to me that she wasn't [a virgin], that I felt demeaned by, if I had [told her]." Indeed, many respondents in this group lost their virginity with relative strangers, from whom they might more easily conceal their sexual status. Most clandestine virgins avoided detection by their partners; however, the three respondents whose partners either ridiculed them as virgins or as sexually incompetent were profoundly dissatisfied with the manner in which they lost their virginity (albeit relieved to have expunged their stigma). Men were less successful than women at concealing their virginity and sexual inexperience, perhaps due to popular stereotypes of men as sexually active and women as sexually passive. Respondents who lost their virginity at relatively advanced ages were also less successful at concealment, apparently because their similarly-aged partners were already sexually experienced. The desire of adherents to the stigma frame to avoid being stigmatized as virgins also affected their use of contraceptives. Of the group least likely to employ a form of contraception (59% did), a number of these respondents declined to discuss contraception- or to insist on practicing safer sex- precisely in order to avoid appearing inexperienced or foolish to their partners.
 * Laura M. Carpenter, "The Ambiguity of 'Having Sex': The Subjective Experience of Virginity Loss in the United States", reprinted from The Journal of Sexual Research 38 (2): 127-139 (2001) in Sexualities: Identities, Behaviors, and Society (2004), 2nd Edition (2015) by Michael Kimmel and The Stony Book Sexualities Research Group (editors), p. 105

 * Finally, women and men who thought of virginity loss as a step in a process were typically frank about their virginity status, seeing it as a cause for neither pride nor shame. Almost all of these respondents told their virginity-loss partners that they were virgins, which may have facilitated later discussions of awkward or unpleasant aspects of virginity loss. In fact, people who interpreted virginity loss as part of a process proved to be the best-equipped to work through physically or emotionally negative experiences by talking with their partners, generally in ways that helped ensure more positive sexual experiences later on. For example, Jennifer (25, heterosexual) expected virginity loss with her boyfriend of three months to be physically and emotionally enjoyable. Instead, she found sexual intercourse to be so unpleasant and tedious that she had no desire to have sex again. She had, however, enjoyed losing her virginity on an emotional level; this, plus her boyfriend's support and encouragement were crucial in convincing her that the physical aspects of sex would improve over time.
 * Laura M. Carpenter, "The Ambiguity of 'Having Sex': The Subjective Experience of Virginity Loss in the United States", reprinted from The Journal of Sexual Research 38 (2): 127-139 (2001) in Sexualities: Identities, Behaviors, and Society (2004), 2nd Edition (2015) by Michael Kimmel and The Stony Book Sexualities Research Group (editors), p. 105

 * There is a “diaspora,” a dispersion, even within ourselves. If Jesus were to ask me, as He did that poor demoniac in the Gospel: “What is your name?” I too would have to reply: “My name is legion, for there are many of us” (Mk 5:9). There are as many of us as there are desires, plans and regrets which we harbor, each one different from and contrary to others which pull us in opposite directions. They literally distract us, drag us apart. Virginity is a powerful aid to progress toward interior unity, in virtue of the fact that it enables us to live united to the Lord, and able to devote ourselves to Him “without distractions.”
 * Raniero Cantalamessa, Virginity, trans. Charles Serignat (1995), p. 31.

 * ...virginity is better than marriage, however good.... Celibacy is...an imitation of the angels. Therefore, virginity is as much more honorable than marriage, as the angel is higher than man. But why do I say angel? Christ, Himself, is the glory of virginity.
 * St. John Chrysostom, Homily 19 on First Corinthians, NPNF, s. 1, v. 12, pp. 248–262.

 * If any one saith, that the marriage state is to be placed above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony; let him be anathema.
 * Council of Trent, 11 November 1563; (reg):, CO Now LLC, Chicago. "~The Council of Trent – Session 24~". Retrieved 7 November 2016.

G

 * Which people desire to lose what they possess? A sick man his fever, a tormented husband his wife, a gambler his debts, and a girl—her virginity.
 * Franz Grillparzer, Notebooks and Diaries (1808-1810).

J

 * A better understanding of the genetic underpinnings of reproductive timing could inform other kinds of research, said Paige Harden, a psychologist at the University of Texas at Austin, who was also not involved with the study. Researchers, for instance, have reported that people who lose their virginity earlier in life are more likely to have future psychological problems such as depression, and “many studies have been very quick to conclude that what’s happening is the sexual relationship is damaging or risky for teenagers in some way,” Harden said. But other studies, she said, have found that depression and a predisposition to having sex earlier could have common genetic roots. Past studies from Perry’s group and others have found that people who go through puberty earlier face higher risks of some cancers, heart disease, and diabetes. The new study, Perry said, also found a tie between early puberty and the age at which people first have sex and have a child, as well as lower levels of education.
 * Andrew Joseph, “Your genes may schedule when you lose your virginity”, STAT, (Apr 18, 2016)

K

 * What actually is “virginity”? Of course, it means different things to different people, but for the most part the prevailing consensus (and the definition given by the Oxford English Dictionary) is still that “virginity” refers to a state of sexual inexperience—specifically, inexperience of heteronormative sexual intercourse, a.k.a. penile-vaginal penetration. This immediately throws up some problems.
 * Faye Keegan, “It’s Time to Retire the Concept of ‘Losing Your Virginity’”, Vogue, (July 31, 2023)

 * While we’re on the topic of bodies, now seems as good a time as any to remind you that there is no biological basis for the notion of virginity: it is not a scientific term used to describe the transition from one state of being to another, and, despite what some shady doctors may try and sell you, it is literally impossible to gauge a person’s level of sexual experience by inspecting their genitalia. There is no test for virginity (just ask the World Health Organization); how could there be, when engaging in the act of penetrative sex does nothing to alter the physical body in any permanent, discernible way. The hymen—that thin layer of tissue which surrounds and partly covers most (but not all) vaginal openings, and which can be (but isn’t always) torn the first time the vagina is penetrated, which sometimes (but not every time) results in bleeding—can be ruptured in a number of ways which involve no sexual contact whatsoever, such as inserting a tampon, doing gymnastics, or riding a bicycle. The notion of “virginity” is not scientific; it is a wholly and entirely social construct, existing only within our collective imaginations.
 * Faye Keegan, “It’s Time to Retire the Concept of ‘Losing Your Virginity’”, Vogue, (July 31, 2023)

 * Instead of this tired concept, we need a new language of sexual experience, one which is fully inclusive, and which is able to express the full macrocosm of sex, never prioritizing or privileging one individual act over another. We need a language which leaves room for gradations of experience, always recognizing that our knowledge and understanding of sexuality is never—and will never be—fully complete. Our language of sexual experience must contain multitudes because sex contains multitudes: there is always another frontier, whether it’s new preferences, positions, or partners, or perhaps changes to your own body; sex feels different after childbirth, for example, as I’m sure it does after menopause. Becoming “sexually experienced” doesn’t begin and end with penetration, and it doesn’t happen overnight: It’s a long and gradual process, with infinite potential for new discoveries. If you’re lucky, it can last a lifetime.
 * Faye Keegan, “It’s Time to Retire the Concept of ‘Losing Your Virginity’”, Vogue, (July 31, 2023)

 * It is regarded as normal to consecrate virginity in general and to lust for its destruction in particular.
 * Karl Kraus, Beim Wort genommen (1955).

 * Virginity is the ideal of those who want to deflower.
 * Karl Kraus, Beim Wort genommen (1955).

L

 * He took her virginity with the gentle care of love, and with love’s glorious violence.
 * Tanith Lee, Black as a Rose in Night's Sorceries (1987), p. 204

 * Virginity is now a mere preamble or waiting room to be got out of as soon as possible; it is without significance. Old age is similarly a waiting room, where you go after life’s over and wait for cancer or a stroke. The years before and after the menstrual years are vestigial: the only meaningful condition left to women is that of fruitfulness.
 * Ursula K. Le Guin, “The Space Crone,” The Co-Evolution Quarterly (Summer 1976).

 * Women have … by imitating the life condition of men, surrendered a very strong position of their own. Men are afraid of virgins, but they have a cure for their own fear and the virgin’s virginity: fucking. Men are afraid of crones, so afraid that their cure for virginity fails them; they know it won’t work. Faced with the fulfilled crone, all but the bravest men wilt and retreat, crestfallen and cockadroop.
 * Ursula K. Le Guin, “The Space Crone,” The Co-Evolution Quarterly (Summer 1976).

M

 * The late Middle Ages also saw a multiplicity of visual representations of virgin martyrs in every medium: stained glass, paintings, miniatures, sculpture. Many are extremely graphic focusing on the mutilation of the female body, including detached body parts (eyes, breasts). These images were available to an illiterate public with no access to more nuanced versions. Visual representations, however, combined with oral tradition, were sufficient to inspire the career of Joan of Arc. Calling herself "La Pucelle" (the virgin or the maid) and claiming inspiration from Catherine and Margaret, Joan led French resistance against the English in the last phases of the Hundred Years' War. She was executed by the English for heresy—an execution indistinguishable from martyrdom, as several contemporaries noted. Her canonization, in 1920, and her worldwide popularity demonstrates a continuing fascination with the image of the virgin martyr. Another late example, that of Maria Goretti, is more disturbing. In 1909, the twelve-year-old Maria, who had been frequently threatened by a neighbor, died after being stabbed by him for resisting his sexual advances. Aware of his intent, Maria did little to avoid the encounter that led to her death. These two examples demonstrate powerfully the different ways in which the example of the virgin martyr could be internalized by real women.
 * Maud Burnett Mcinerney in “Women and Gender in Medieval Europe: An Encyclopedia”, edited by Margaret Schaus, Routledge, (2006), “Virgin Martyrs”, p. 816.

 * I always thought of losing my virginity as a career move.
 * Madonna, quoted in Madonna Unauthorized, epilogue, Christopher Andersen (1991).

 * The superiority of virginity and sexual abstinence was generally taken for granted. But a dark undercurrent of hostility to sexuality and marriage became interwoven with the more benign attitudes towards the body and current as late as the second century. Attitudes diverged, and mainstream Christianity became infected with a pronounced streak of distrust towards bodily existence and sexuality. This permanent 'encratite' tendency was given powerful impetus in the debates about Christian perfection at the end of the fourth and the beginning of the fifth centuries
 * Markus, John McManners (editor), The Oxford History of Christianity, University of Oxford, 2002, pp. 69-70

 * It is a strange fact. In spite of all the tall talk and all the immense literature, for the last 60 years, about emancipation of labor, no sooner do the working men anywhere take the subject into their own hands with a will, than uprises at once all the apologetic phraseology of the mouthpieces of present society with its two poles of capital and wages-slavery (the landlord now is but the sleeping partner of the capitalist), as if the capitalist society was still in its purest state of virgin innocence, with its antagonisms still undeveloped, with its delusions still unexploded, with its prostitute realities not yet laid bare.
 * Karl Marx, The Civil War in France, The Paris Commune, May, 1871.

 * Some say no evil thing that walks by night, In fog or fire, by lake or moorish fen, Blue meagre hag, or stubborn unlaid ghost That breaks his magic chains at curfew time, No goblin, or swart fairy of the mine, Hath hurtful power o’er true virginity.
 * John Milton, Comus, l. 432-437.

 * Jabir b. Abdillah reported that once he was on an expedition with the Prophet salla Allahu ʿalayhi wa sallam, and when they were close to the city of Madinah, he sped on his mount. The Prophet salla Allahu ʿalayhi wa sallam asked him why he was in such a hurry to return home. Jabir replied, “I am recently married!” The Prophet salla Allahu ʿalayhi wa sallam asked, “To an older lady or a younger one?” [the Arabic could also read: “To a widow or a virgin?”], to which he replied, “A widow.”The Prophet salla Allahu ʿalayhi wa sallam said, “But why didn’t you marry a younger girl, so that you could play with her, and she could play with you, and you could make her laugh, and she could make you laugh?”He said, “O Messenger of Allah! My father died a martyr at Uhud, leaving behind daughters, so I did not wish to marry a young girl like them, but rather an older one who could take care of them and look after them.” The Prophet salla Allahu ʿalayhi wa salam replied, “You have made the correct choice.” Jabir continues, “So when we were about to enter the city, the Prophet salla Allahu ʿalayhi wa sallam said to me, "Slow down, and enter at night, so that she who has not combed may comb her hair, and she who has not shaved may shave her private area." Then he said to me, "When you enter upon her, then be wise and gentle.”
 * Muhammad narrated Jabir bin 'Abdullah [Reported by al-Bukhari and Muslim, with various wordings, in their two Sahihs]

O

 * “I have found that amateur status is much like virginity,” Hooks wrote back; “highly praised in theory, highly frustrating in reality, and usually discarded at the first opportunity.”
 * Andrew J. Offutt, Introduction to Servitude by Wayne Hooks, in Andrew J. Offutt (ed.) Swords Against Darkness III, pp. 58-59

P

 * Because “marriageable” women had to be virgins, American men at the end of the 19th century commonly turned to brothels and “red light districts” for sexual pleasure with “unmarriageable” women. So many new husbands unknowingly brought sexually transmitted infections to their brides on their wedding nights that the birthrate plummeted, especially among the middle class.
 * Planned Parenthood, “A History of Birth Control Methods “, p.10

 * ‘No, no; for my virginity, When I lose that,’ says Rose, ‘I’ll die’: ‘Behind the elms last night,’ cried Dick, ‘Rose, were you not extremely sick?’
 * Matthew Prior, A True Maid.

R

 * Now piercèd is her virgin zone; She feels the foe within it.
 * Earl of Rochester, Poems on Several Occasions (1680) “piercèd is” or “piercèd in”

S

 * “We were able to calculate for the first time that there is a heritable component to age at first sex, and the heritability is about 25%, so one quarter nature, three quarters nurture,” said John Perry, an expert in reproductive ageing and related health conditions at Cambridge University.
 * Ian Sample, “Genes influence the age at which you lose your virginity, study shows”, The Guardian, (April 18, 2016)

 * Writing in the journal Nature Genetics, the scientists mention another genetic variant that seemed to link red hair colour and freckled skin with women, but not men, losing their virginity later than others. Scientists identified the raft of genes from the DNA of more than 125,000 people aged 40 to 69 enrolled on the BioBank project. The most common age for both men and women losing their virginity was 18. Having drawn up the list of 38 gene regions, the team went on to verify their effects in 250,000 other men and women from Iceland and the US. The scientists go on to show how early puberty - often brought on by poor nutrition and, as a consequence, childhood obesity - has a small but direct effect on the age at which people lose their virginity, and the age they have their first child. Each of these in turn appeared to reduce the person’s chances of doing well in education. “This helps to inform us about future preventative efforts to delay puberty in young children,” Perry said.
 * Ian Sample, “Genes influence the age at which you lose your virginity, study shows”, The Guardian, (April 18, 2016)

 * George Davey Smith, a clinical epidemiologist at Bristol University, said: “It suggests that earlier puberty does influence early age of sexual debut, which then appears to have other consequences such as, all things being equal, earlier first birth, having more children, less likely to remain childless, and poorer educational outcomes.” While early puberty has been linked to poor educational achievement before, he said, the latest study strengthened the evidence that early puberty was a cause, and not simply a reflection of underlying factors, such as social class.
 * Ian Sample, “Genes influence the age at which you lose your virginity, study shows”, The Guardian, (April 18, 2016)

 * Ewan Birney, co-director of the European Bioinformatics Institute near Cambridge added: “This is an interesting study where using genetics one can better untangle cause and consequence of a complex human behaviour. Genetics only contributes a small part to age of first sexual intercourse, but the very random nature of each person’s genome means it can be used to trace the impact of this behaviour into later life with less concern about complex correlations confusing cause and consequence.
 * Ian Sample, “Genes influence the age at which you lose your virginity, study shows”, The Guardian, (April 18, 2016)

 * In medieval-Europe, career virginity was an option for only a small proportion of women. Nunneries were fewer and smaller than monasteries for men, and were usually open only to women whose families could afford a substantial entry fee, though at certain times and places it was possible for poorer women to commit to virginity as recluses, lay sisters, hospital sisters, and Beguines. The lives of such career virgins diverged in some key features from those of secular women. They avoided subjection to the authority of husbands, and the dangers of repeated pregnancy and childbirth. Abbesses and prioresses not only had authority over their communities, but could also wield considerable economic and legal power over their tenants and neighbourhoods. Though these powers were also exercised by noble and gentlewomen who administered their family estates, it was only the convent that offered anything like a career structure.
 * Sarah Salih in Women and Gender in Medieval Europe: An Encyclopedia, edited by Margaret Schaus, Routledge, (2006), “Virginity”, p. 819.

 * Your old virginity is like one of our French withered pears: it looks ill, it eats drily.
 * William Shakespeare, All's Well That Ends Well, act 1, sc. 1 (1623).

 * A woman who pollutes a damsel (unmarried girl) shall instantly have (her head) shaved or two fingers cut off, and be made to ride (through the town) on a donkey.
 * Manu Smriti, Chapter 8, Verse 370.

 * A damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her (nuptial) fee, and receive ten (lashes with a) rod.
 * Manu Smriti, Chapter 8, Verse 369.

 * If any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas).
 * Manu Smriti, Chapter 8, Verse 367.

T

 * This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of “novelty;” seeing that the Lord Himself opens “the kingdoms of the heavens” to “eunuchs,” as being Himself, withal, a virgin; to whom looking, the apostle also—himself too for this reason abstinent—gives the preference to continence.
 * Tertullian, De monogamia (On marrying only once), Chapter 3, here translated by Rev. S. Thelwall

 * Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your infirmity from (the stringency of) an absolute continence.
 * Tertullian, De monogamia (On marrying only once), Chapter 3, here translated by Sydney Thelwall

 * But, presenting to your weakness the gift of the example of His own flesh, the more perfect Adam—that is, Christ, more perfect on this account as well (as on others), that He was more entirely pure—stands before you, if you are willing (to copy Him), as a voluntary celibate in the flesh. If, however, you are unequal (to that perfection), He stands before you a monogamist in spirit, having one Church as His spouse, according to the figure of Adam and of Eve, which (figure) the apostle interprets of that great sacrament of Christ and the Church, (teaching that), through the spiritual, it was analogous to the carnal monogamy.
 * Tertullian, De monogamia (On marrying only once), Chapter 5, here translated by Sydney Thelwall

 * The virgin may possibly be held the happier, but the widow the more hardly tasked; the former in that she has always kept “the good,” the latter in that she has found “the good for herself.” In the former it is grace, in the latter virtue, that is crowned.
 * Tertullian, Ad uxorem (To my wife), To His Wife - Book 1, Chapter VIII.—Conclusion. Here translated by Thelwall, ibid

V

 * It is one of the superstitions of the human mind to have imagined that virginity could be a virtue.
 * Voltaire, Notebooks (c.1735-c.1750).

W

 * She said that she was technically a virgin when she married Rob. That after she and Walt were married, when they first came to making love and she caught sight of his penis, she'd cracked up because it was so big and she couldn't see how in hell they'd manage it. She never said in so many words, "I never had sexual interourse with Walt," e.g. But when I asked her, "So you were technically a virgin when you married Rob" (words to this effect), she said yes. She said that whenever she and Rob made love before a Seth session, or before a class session, that the results for the ensuing session were spectacular. And that sometimes she and Rob would make love for the sake of these results in a session.
 * Susan M. Watkins in Speaking of Jane Roberts, p. 181.

Z

 * City of sin, it's a pity on a whim Good girls gone bad, the city's filled with them Mommy took a bus trip, now she got her bust out Everybody ride her, just like a bus route "Hail Mary" to the city, you're a virgin And Jesus can't save you, life starts when the church end
 * Jay-Z, Empire State of Mind

title: Virginity


text:
F. H. Bradley

Francis Herbert Bradley (30 January 1846 – 18 September 1924) was a British idealist philosopher.

Quotes

 * Of Optimism I have said that "The world is the best of all possible worlds, and everything in it is a necessary evil."
 * Appearance and Reality, preface (1893).

 * Metaphysics is the finding of bad reasons for what we believe upon instinct; but to find these reasons is no less an instinct.
 * Appearance and Reality, preface (1893).

 * The man whose nature is such that by one path alone his chief desire will reach consummation will try to find it on that path, whatever it may be, and whatever the world thinks of it; and if he does not, he is contemptible.
 * Reported by Brand Blanshard in 'Francis Herbert Bradley', Journal of Philosophy (1925).

 * I will begin with the self-styled "Christian" party, who profess to base their morality on the New Testament. But whether it is really more Christian to follow or to ignore the teachings of the Gospels I shall not discuss.
 * The Limits of Individual and National Self-Sacrifice.

Aphorisms (1930)

 * Eclecticism. Every truth is so true that any truth must be false.
 * No. 6.

 * The one self-knowledge worth having is to know one’s own mind.
 * No. 8.

 * True penitence condemns to silence. What a man is ready to recall he would be willing to repeat.
 * No. 10.

 * There are persons who, when they cease to shock us, cease to interest us.
 * No. 20.

 * It is by a wise economy of nature that those who suffer without change, and whom no one can help, become uninteresting. Yet so it may happen that those who need sympathy the most often attract it the least.
 * No. 22.

 * We say that a girl with her doll anticipates the mother. It is more true, perhaps, that most mothers are still but children with playthings.
 * No. 23.

 * Our live experiences, fixed in aphorisms, stiffen into cold epigrams. Our heart’s blood, as we write it, turns to mere dull ink.
 * No. 25.

 * The secret of happiness is to admire without desiring. And that is not happiness.
 * No. 33.

 * One said of suicide, “As long as one has brains one should not blow them out.” And another answered, “But when one has ceased to have them, too often one cannot.”
 * No. 48.

 * The man who has ceased to fear has ceased to care.
 * No. 63.

 * The deadliest foe to virtue would be complete self-knowledge.
 * No. 68.

 * The force of the blow depends on the resistance. It is sometimes better not to struggle against temptation. Either fly or yield at once.
 * No. 75.

 * There are those who so dislike the nude that they find something indecent in the naked truth.
 * No. 88.

 * “Adam knew Eve his wife and she conceived.” It is a pity that this is still the only knowledge of their wives at which some men seem to arrive.
 * No. 94.

title: F. H. Bradley


title: 1846


title: 1924


text:
Sarah Grimké

Sarah Moore Grimké (November 26, 1792 – December 23, 1873) was an abolitionist, and feminist.

Quotes

 * At sixty I look back on a life of deep disappointments, of withered hopes, of unlooked for suffering, of severe discipline. Yet I have sometimes tasted exquisite joy and have found solace for many a woe in the innocence and earnest love of Theodore's children. But for this my life would have little to record of mundane pleasures.
 * Letter to Harriot Hunt (1853), as quoted in The Grimké Sisters from South Carolina: Pioneers for Woman's [sic] Rights and Abolition, p. 241, by Gerda Lerner. Editorial Oxford University Press, 1998. ISBN 0195106032.

 * Oh, had I received the education I desired, had I been bred to the profession of the law, I might have been a useful member of society, and instead of myself and my property being taken care of, I might have been a protector of the helpless, a pleader for the poor and unfortunate.
 * As quoted in The Grimke Sisters from South Carolina, by Gerda Lerner, ch.5 (1969).

Letters on the Equality of the Sexes and the Condition of Woman (1837)

 * Had Adam tenderly reproved his wife, and endeavored to lead her to repentance instead of sharing in her guilt, I should be much more ready to accord to man that superiority which he claims; but as the facts stand disclosed by the sacred historian, it appears to me that to say the least, there was as much weakness exhibited by Adam as by Eve. They both fell from innocence, and consequently from happiness, but not from equality.
 * Letter 1 (July 11, 1837).

 * All history attests that man has subjected woman to his will, used her as a means to promote his selfish gratification, to minister to his sensual pleasures, to be instrumental in promoting his comfort; but never has he desired to elevate her to that rank she was created to fill. He has done all he could to debase and enslave her mind; and now he looks triumphantly on the ruin he has wrought, and say, the being he has thus deeply injured is his inferior.
 * Letter 2 (July 17, 1837).

 * I ask no favors for my sex. I surrender not our claim to equality. All I ask of our brethren is, that they will take their feet from off our necks, and permit us to stand upright on that ground which God designed us to occupy.
 * Letter 2 (July 17, 1837).

 * I am persuaded that the rights of woman, like the rights of slaves, need only be examined to be understood and asserted.
 * Letter 3 (July 1837).

 * Fashionable women regard themselves, and are regarded by men, as pretty toys or as mere instruments of pleasure; and the vacuity of mind, the heartlessness, the frivolity which is the necessary result of this false and debasing estimate of women, can only be fully understood by those who have mingled in the folly and wickedness of fashionable life.
 * Letter 8 (1837).

 * The virtue of female slaves is wholly at the mercy of irresponsible tyrants, and women are bought and sold in our slave markets, to gratify the brutal lust of those who bear the name of Christians.
 * Letter 8.

 * There has been a comparatively greater proportion of good queens, than of good kings.
 * Letter 9 (August 25, 1837).

 * Intellect is not sexed;... strength of mind is not sexed; and … our views about the duties of men and the duties of women, the sphere of man and the sphere of woman, are mere arbitrary opinions, differing in different ages and countries, and dependent solely on the will and judgment of erring mortals.
 * Letter 9 (August 25, 1837).

 * One of the duties which devolve upon women in the present interesting crisis, is to prepare themselves for more extensive usefulness, by making use of those religious and literary privileges and advantages that are within their reach, if they will only stretch out their hands and possess them.
 * Letter 15 (October 20, 1837).

 * If the minds of women were enlightened and improved, the domestic circle would be more frequently refreshed by intelligent conversation, a means of edification now deplorably neglected, for want of that cultivation which these intellectual advantages would confer.
 * Letter 15 (October 20, 1837).

 * I want my sex to claim nothing from their brethren but what their brethren may justly claim from them.
 * Opposing unreciprocated acts of chivalry and deference toward women.
 * Letter 15 (October 20, 1837).

 * If the sewing societies, the avails of whose industry are now expended in supporting and educating young men for the ministry, were to withdraw their contributions to these objects, and give them where they are more needed, to their advancement of their own sex in useful learning, the next generation might furnish sufficient proof, that in intelligence and ability to master the whole circle of sciences, woman is not inferior to man.
 * Letter 15 (October 20, 1837).

 * I do deeply deplore, of the sake of the cause, the prevalent notion, that the clergy must be had, either by persuasion or by bribery. They will not need persuasion or bribery, if their hearts are with us; if they are not, we are better without them. It is idle to suppose that the kingdom of heaven cannot come on earth, without their cooperation.
 * The “cause” was two-fold: abolition of slavery and establishment of women’s rights, especially suffrage. Some abolitionists and feminists thought it essential to win the support of clergymen.
 * Letter 15 (October 20, 1837).

 * I know nothing of man’s rights, or woman’s rights; human rights are all that I recognise.
 * Letter 15 (October 20, 1837).

The Female Experience (1977)
Written by Gerda Lerner

 * The reason why women effect so little and are so shallow is because their aims are low, marriage is the prize for which they strive; if foiled in that they rarely rise above disappointment.
 * Written in 1852, as quoted in ch. 87.

 * It would be as wise to set up an accomplished lawyer to saw wood as a business as to condemn an educated and sensible woman to spend all her time boiling potatoes and patching old garments. Yet this is the lot of many a one who incessantly stitches and boils and bakes, compelled to thrust back out of sight the aspirations which fill her soul.
 * Written in 1852, as quoted in ch. 87.

 * Is it not clear that to give to such women as desire it and can devote themselves to literary and scientific pursuits all the advantages enjoyed by men of the same class will lessen essentially the number of thoughtless, idle, vain and frivolous women and thus secure the [sic] society the services of those who now hang as dead weight?
 * Written in 1852, as quoted in ch. 87.

 * [Girls] study under the paralyzing idea that their acquirements cannot be brought into practical use. They may subserve the purposes of promoting individual domestic pleasure and social enjoyment in conversation, but what are they in comparison with the grand stimulation of independence and self- reliance, of the capability of contributing to the comfort and happiness of those whom they love as their own souls?
 * Written in 1852, as quoted in ch. 87.

 * Many a woman shudders … at the terrible eclipse of those intellectual powers which in early life seemed prophetic of usefulness and happiness, hence the army of martyrs among our married and unmarried women who, not having cultivated a taste for science, art or literature, form a corps of nervous patients who make fortunes for agreeable physicians.
 * Written in 1852, as quoted in ch. 87.

 * Thus far woman has struggled through life with bandaged eyes, accepting the dogma of her weakness and inability to take care of herself not only physically but intellectually. She has held out a trembling hand and received gratefully the proffered aid. She has foregone her right to study, to know the laws and purposes of government to which she is subject. But there is now awakened in her a consciousness that she is defrauded of her legitimate Rights and that she never can fulfill her mission until she is placed in that position to which she feels herself called by the divinity within. Hitherto she has surrendered her person and her individuality to man, but she can no longer do this and not feel that she is outraging her nature and her God.
 * Written in 1857, as quoted in ch. 87.

Quotes about Sarah Grimké

 * I never saw that great woman, Mary Wollstonecraft, but I l have read her eloquent and unanswerable arguments in behalf of the liberty of womankind. I have met and known most of the progressive women who came after her — Lucretia Mott, the Grimké sisters, Elizabeth Cady Stanton, Lucy Stone — a long galaxy of great women. I have heard them speak, saying in only slightly different phrases exactly what I heard these newer advocates of the cause say at these meetings. Those older women have gone on and most of those who work with me in the early years have gone. I am here for a little time only and then my place will be filled as theirs was filled. The fight must not cease; you must see that it does not stop. There have been others also just as true and devoted to the cause — I wish I could name every one — but with such women consecrating their lives, failure is impossible!
 * Susan B. Anthony speech February 15, 1906 — 38th Annual Convention, National American Woman Suffrage Association, Baltimore MD

 * "Thine in the bonds of Womanhood," the abolitionist and woman's rights advocate Sarah Grimké signed her letters.
 * Bettina Aptheker Tapestries of Life: Women's Work, Women's Consciousness, and the Meaning of Daily Experience (1989)

 * the essay by the Southern-born abolitionist, Sarah Grimké, The Equality of the Sexes and the Condition of Women (1838), represented, in the opinion of historian Eleanor Flexner, the first serious discussion of woman's rights by an American woman. Sarah Grímké argued for social, political, economic, and legal equality between the sexes. She condemned the rape of Black women under slavery and observed the injurious effects of that system upon the white women of the South. Likewise, she pointed to the effects of inequality upon marital relations, portending the future content of the feminist claim: "That there is a root of bitterness continually springing up in families and troubling the repose of both men and women, must be manifest to even a superficial observer; and I believe it is the mistaken notion of the inequality of the sexes. As there is an assumption of superiority on the one part, which is not sanctioned by Jehovah, there is an incessant struggle on the other to rise to that degree of dignity, which God designed women to possess in common with men, and to maintain those rights and exercise those privileges which every woman's common sense, apart from prejudices of education, tells her are inalienable; they are a part of her moral nature, and can only cease when her immortal mind is extinguished.”
 * Bettina Aptheker Woman's Legacy: Essays on Race, Sex, and Class in American History (1982)

 * Female anti-slavery networks, work on the Underground Railroad, club and church activities, and literary associations reflected a significant homosocial world. Some letters also reveal intimate, lifelong friendships that crossed racial lines. The Afro-American abolitionist, educator, and woman's rights advocate Sarah Mapps Douglass had such a relationship with Sarah Grimké; and Emma V. Brown, also an educator and an early graduate of Oberlin College, corresponded with Emily Howland, a white abolitionist and Quaker educator, for more than forty years. Given the taboo against interracial friendships, these personal alliances, and others like them, are notable…
 * Bettina Aptheker Tapestries of Life: Women's Work, Women's Consciousness, and the Meaning of Daily Experience (1989)

 * Of Sarah and Angelina Grimke I knew but little personally. These brave sisters from Charleston, South Carolina, had inherited slaves, but in their conversion from Episcopacy to Quakerism, in 1828, became convinced that they had no right to such inheritance. They emancipated their slaves and came North and entered at once upon the pioneer work in the advancing education of woman, though they saw then in their course only their duty to the slave. They had " fought the good fight" before I came into the ranks, but by their unflinching testimony and unwavering courage, they had opened the way and made it possible, if not easy, for other women to follow their example. It is memorable of them that their public advocacy of anti-slavery was made the occasion of the issuing of a papal bull, in the form of a " pastoral letter," by the evangelical clergy of Boston, in which the churches and all God-fearing people were warned against their influence.
 * Frederick Douglass, The life and times of Frederick Douglass (1881).

 * I came into the study of history through my work on a biography of Sarah and Angelina Grimké... I was fascinated with the lives and characters of these two women, who had not had a biography written about them since 1885... They spoke to me in a very personal way and I wanted to transmit what I received from these women of another century to readers of my day.
 * Gerda Lerner The majority finds its past (1979)

 * Deriving their analytic framework from the work of an earlier generation of feminists, particularly such singular rebels as Mary Wollstonecraft and Sarah Grimké, the anarchist women insisted that the humanity of women was all the justification their cause required.
 * Margaret S Marsh, Anarchist Women, 1870-1920 (1981)

 * Anarchist-feminists would have concurred with Sarah Grimké's simple plea: "I ask no favor for my sex...All I ask our brethren is that they will take their heels from our necks and to permit us to stand upright on that ground which God designed us to occupy."
 * Margaret S Marsh, Anarchist Women, 1870-1920 (1981)

 * The widening of women’s sphere is to improve her lot. Let us do it, and if the world scoff, let it scoff — if it sneer, let it sneer — but we will go emulating the example of the sisters Grimké and Abby Kelly. When they first lectured against slavery they were not listened to as respectfully as you listen to us. So the first female physician meets many difficulties, but to the next the path will be made easy.
 * Lucy Stone, speech (1855)

 * The anti-slavery cause had come to break stronger fetters than those that held the slave. The idea of equal rights was in the air. The wail of the slave, his clanking fetters, his utter need, appealed to everybody. Women heard. Angelina and Sarah Grimké and Abby Kelley went out to speak for the slaves. Such a thing had never been heard of. An earthquake shock could hardly have startled the community more. Some of the abolitionists forgot the slave in their efforts to silence the women. The Anti-Slavery Society rent itself in twain over the subject. The Church was moved to its very foundation in opposition.
 * Lucy Stone, "The Progress of Fifty Years" (1893)

title: Sarah Grimké


text:
User talk:209.68.99.207

~ Kalki 15:23, 22 March 2007 (UTC)

title: User talk:209.68.99.207


title: 1873


text:
Ivan Boesky

Ivan Frederick Boesky (March 6, 1937 – May 20, 2024) was a Wall Street arbitrageur notable for his prominent role in an insider trading scandal that occurred in the United States in the mid-1980s.

Den of Thieves (1992), by John B. Stewart

 * Greed is all right, by the way. I think greed is healthy. You can be greedy and still feel good about yourself.

 * What good is the moon if you can't buy or sell it?

 * I think "immoral" is probably the wrong word to use...I prefer the word "unethical".

title: Ivan Boesky


text:
User:Nino Barbieri~enwikiquote

==  Wiki is Collective Knowledge   ==

I am from Venice but I live in Germany.

Venice - Paradise‘s Bridge - Ponte del Paradiso - Photo: Nino Barbieri

title: User:Nino Barbieri~enwikiquote


text:
User talk:Nino Barbieri~enwikiquote

This is my page.

Nino
--birdy geimfyglið (:> )=  ∇  20:08, 23 March 2008 (UTC)

Your account will be renamed
Hello,

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Unfortunately, your account clashes with another account also called Nino Barbieri. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Nino Barbieri~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:30, 17 March 2015 (UTC)

Renamed
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title: User talk:Nino Barbieri~enwikiquote


text:
Rocky Balboa (film)

Rocky Balboa is a 2006 film from written and directed by and starring Sylvester Stallone as underdog boxer Rocky Balboa. It is the sixth film in the Rocky series, which began with the Oscar-winning Rocky thirty years earlier in 1976; it was followed by Creed, in 2015. Balboa, a retired widower living in Kensington, Philadelphia, owns and operates an Italian restaurant in the city called "Adrian's", named after his late wife. He decides to try his hand at one final match, ending up in an exhibition against the reigning champ.

Rocky Balboa

 * [confronted by his son over taking on Mason Dixon] Let me tell you something you already know. The world ain't all sunshine and rainbows. It's a very mean and nasty place, and I don't care how tough you are, it will beat you to your knees and keep you there permanently if you let it. You, me, or nobody is gonna hit as hard as life. But it ain't about how hard you hit. It's about how hard you can get hit and keep moving forward; how much you can take and keep moving forward. That's how winning is done! Now if you know what you're worth, then go out and get what you're worth, but you gotta be willing to take the hits, and not pointing fingers saying you ain't where you wanna be because of him, or her, or anybody. Cowards do that and that ain't you. You're better than that! I'm always gonna love you, no matter what. No matter what happens. You're my son and you're my blood. You're the best thing in my life. But until you start believing in yourself, you ain't gonna have a life. Don't forget to visit your mother.

Dialogue

 * Martin: You got everything money can buy, except what it can't. It's pride. Pride is what got your ass out of here, and losing is what brought ya back. But people like you, they need to be tested. They need a challenge.
 * Mason 'The Line' Dixon: But you know that ain't never gonna happen. There ain't anybody out there, Martin.
 * Martin: There's always somebody out there. Always. And when that time comes and you find something standing in front of you, something that ain't running and ain't backing up and is hitting on you and you're too damn tired to breathe. You find that situation on you. That's good, 'cause that's baptism under fire! Oh, you get through that and you find the only kind of respect that matters in this damn world: self-respect.

 * Rocky: Yo, don't I got some rights?
 * Boxing Commissioner: What rights do you think you're referring to?
 * Rocky: Rights, like in that official piece of paper they wrote down the street there?
 * Boxing Commissioner: That's the Bill of Rights.
 * Rocky: Yeah yeah, the Bill of Rights. Don't it say something about going after what makes you happy?
 * Boxing Commissioner: No, that's the pursuit of happiness. But what's your point?
 * Rocky: My point is, I'm pursuing something and nobody looks too happy about it.
 * Boxing Commissioner: But, we're just looking out for your interests.
 * Rocky: I appreciate that, but maybe you're looking out for your interests just a little bit more. I mean you shouldn't be asking people to come down here and pay the freight on something they paid, it still ain't good enough, I mean you think that's right? I mean maybe you're doing your job but why you gotta stop me from doing mine? Cause if you're willing to go through all the battling you got to go through to get where you want to get, who's got the right to stop you? I mean maybe some of you guys got something you never finished, something you really want to do, something you never said to someone, something... and you're told no, even after you paid your dues? Who's got the right to tell you that, who? Nobody! It's your right to listen to your gut, it ain't nobody's right to say no after you earned the right to be where you want to be and do what you want to do!... You know, the older I get the more things I gotta leave behind, that's life. The only thing I'm asking you guys to leave on the table... is what's right.

 * Paulie: Are you still mad that Adrian left you?
 * Rocky: She didn't leave, Paulie. She [voice breaks] died.

 * [Duke rationalizes Rocky's training plan for the Dixon fight]
 * Duke: You know all there is to know about fighting, so there's no sense us going down that same old road again. To beat this guy, you need speed - you don't have it. And your knees can't take the pounding, so hard running is out. And you got arthritis in your neck, and you've got calcium deposits on most of your joints, so sparring is out.
 * Paulie: I had that problem. [Rocky nods at him and looks back at Duke]
 * Duke: So, what we'll be calling on is good ol’ fashion blunt-force trauma. Horsepower. Heavy-duty, cast-iron, piledriving punches that will have to hurt so much they'll rattle his ancestors. Every time you hit him with a shot, it's gotta feel like he tried kissing the express train. [cracks neck] Yeah! Let's start building some hurtin' bombs!

 * Mason 'The Line' Dixon: It's already over.
 * Rocky: Nothing's over 'til it's over.
 * Dixon: What's that from, the 80's?
 * Rocky: That's probably the 70's.

 * Rocky: Hey yo, champ, aren't you a little scared?
 * Mason 'The Line' Dixon: I don't get scared. [walks away]
 * Rocky: [turns and walks away with his son] You know, I think you try harder when you're scared. This is...that's when it's worked best for me.

 * Rocky: [to a ESPN commentator before the fight with Dixon] How you doin'?
 * ESPN Commentator: [to his colleagues] Rocky Balboa just asked me how I'm doing. Now, I grew up watching this guy. I never thought that I would be calling one of his fights! Unbelievable. I'm a fan, I can't help it.

 * Mason 'The Line' Dixon: [before the final round] You are one crazy old man.
 * Rocky: You'll get there.

Tagline

 * Courage. Integrity. Faith. Victory.
 * It ain't over 'til it's over.

Cast

 * Sylvester Stallone - Rocky Balboa
 * Antonio Traver - Mason "The Line Dixon"
 * Milo Ventimiglia - Robert Balboa
 * Tony Burton - Tony "Duke" Evers
 * Burt Young - Paulie Pennino

title: Rocky Balboa (film)


text:
User talk:198.164.74.28

~ UDScott 16:57, 22 March 2007 (UTC)

title: User talk:198.164.74.28


text:
User talk:Grosscha

Hi. Welcome to English Wikiquote. Enjoy!-- Poetlister 17:23, 22 March 2007 (UTC)
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title: User talk:Grosscha


text:
User talk:Dirus~enwikiquote

Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Dirus. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Dirus~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:21, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 05:46, 19 April 2015 (UTC)

title: User talk:Dirus~enwikiquote


text: Wikiquote:Votes for deletion/I Am Weasel


text:
User talk:165.139.69.200

~ UDScott 17:30, 22 March 2007 (UTC)

title: User talk:165.139.69.200


text:
Wikiquote:Votes for deletion/I am Weasel

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review).  No further edits should be made to this page.

The result was: Delete.  Cbrown1023  talk  20:02, 29 March 2007 (UTC)

I Am Weasel

 * Vote closed: 18:00, 29 March 2007 (UTC)

 * Delete--Poetlister 17:33, 22 March 2007 (UTC)
 * Delete, per nom. ~ UDScott 17:35, 22 March 2007 (UTC)
 * Comment If anyone cares for it enough (I don't), get info from I Am Weasel. Tyrenius 01:55, 23 March 2007 (UTC)
 * Delete per nom. --Cato 21:28, 24 March 2007 (UTC)
 * Delete. a good show, but current quotes are crap. Dev920 05:30, 25 March 2007 (UTC)
 * Delete per nom. ~ Jeff Q (talk) 13:57, 26 March 2007 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review). No further edits should be made to this page.


text:
User talk:85.97.72.111

~ UDScott 18:13, 22 March 2007 (UTC)

Blocked
 Cbrown1023  talk  20:25, 22 March 2007 (UTC)

title: User talk:85.97.72.111


text:
User talk:169.139.185.1

- InvisibleSun 18:37, 22 March 2007 (UTC)

- InvisibleSun 16:44, 17 September 2007 (UTC)

title: User talk:169.139.185.1


title: 1857


text:
User talk:217.42.7.112

Please stop recreating the Boston Spa School page - this is not an appropriate subject for a wikiquote page, because it is not a notable subject and the quotes you are likely to add there will be from non-notable people. Feel free to create a Username (at the link above), and then collect these quotes on your User page. Thanks. ~ UDScott 19:48, 22 March 2007 (UTC)

title: User talk:217.42.7.112


text:
User talk:Alk3 Fan

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:43, 22 March 2007 (UTC)
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title: User talk:Alk3 Fan


text:
User talk:Sneha 90

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:44, 22 March 2007 (UTC)
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title: User talk:Sneha 90


text:
User talk:Ari Katz

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:44, 22 March 2007 (UTC)
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title: User talk:Ari Katz


text:
User talk:Phoenix-Fire-Angel

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:44, 22 March 2007 (UTC)
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title: User talk:Phoenix-Fire-Angel


text:
User talk:Magonus

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:44, 22 March 2007 (UTC)
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title: User talk:Magonus


text:
User talk:Joeyjoe1990

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:45, 22 March 2007 (UTC)
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title: User talk:Joeyjoe1990


text:
User talk:Anrouleau

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:45, 22 March 2007 (UTC)
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title: User talk:Anrouleau


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User talk:WFRobertson

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:47, 22 March 2007 (UTC)
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title: User talk:WFRobertson


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User talk:Hitpatel 2007

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:47, 22 March 2007 (UTC)
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title: User talk:Hitpatel 2007


text:
User talk:Levenson~enwikiquote

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:48, 22 March 2007 (UTC)
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Levenson. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Levenson~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:27, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 05:52, 19 April 2015 (UTC)

title: User talk:Levenson~enwikiquote


text:
User talk:Somayadav~enwikiquote

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:48, 22 March 2007 (UTC)
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Somayadav. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Somayadav~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:36, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 05:58, 19 April 2015 (UTC)

title: User talk:Somayadav~enwikiquote


text:
User talk:H harvani

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  20:48, 22 March 2007 (UTC)
 * For a quick overview of what Wikiquote is, read Wikiquote.
 * Also see What Wikiquote is not for common activities that Wikiquote does not support.
 * To ask for help or to talk with another editor, visit our Village pump.
 * To browse Wikiquote, take a look at our browsing start page.
 * Before creating new articles, consult our guide. You may practice how to edit a page at Sandbox.
 * Please remember to use edit summaries when editing pages.
 * When posting to a discussion, please sign with a date by writing four tildes (~~) and saving.
 * Be bold.

title: User talk:H harvani