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José Ortega y Gasset

José Ortega y Gasset (May 9 1883 – October 18 1955) was a Spanish philosopher.

Quotes

 * Life cannot wait until the sciences may have explained the universe scientifically. We cannot put off living until we are ready. The most salient characteristic of life is its coerciveness: it is always urgent, "here and now" without any possible postponement. Life is fired at us point-blank. And culture, which is but its interpretation, cannot wait any more than can life itself.
 * Original: "La vida no puede esperar a que las ciencias expliquen científicamente el Universo. No se puede vivir ad kalendas graecas. El atributo más esencial de la existencia es su perentoriedad: la vida es siempre urgente. Se vive aquí y ahora sin posible demora ni traspaso. La vida nos es disparada a quemarropa. Ya la cultura, que no es sino su interpretación, no puede tampoco esperar."
 * Mission of the University [Misión de la Universidad (PDF) ] (1930; translation © 1944, first published 1946), p. 73 [p. 15 in Spanish PDF], translated by Howard Lee Nostrand. ISBN 978-1-56000-560-5
 * Life is fired at us point blank.
 * More context: "To live or to be alive or, what is the same thing, to be a man, does not admit of any preparations or preliminary experiments. Life is fired at us point blank. ... Where and when we are born, or happen to find ourselves after we were born, there and then, like it or not, we must sink or swim."
 * Man and People [El hombre y la gente] (1957), p. 42, translated by Willard R. Trask. ISBN 0-393-00123-7

Meditations on Quixote (1914)

 * I am I and my circumstance, and if I don't save it I don't save myself.
 * When shall we open our minds to the conviction that the ultimate reality of the world is neither matter nor spirit, is no definite thing, but a perspective?
 * Hatred is a feeling which leads to the extinction of values.

The Dehumanization of Art and Ideas about the Novel (1925)

 * The Dehumanization of Art and Ideas about the Novel [La deshumanización del Arte e Ideas sobre la novela] (1925)

 * Similarly a work of art vanishes from sight for a beholder who seeks in it nothing but the moving fate of John and Mary or Tristan and Isolde and adjusts his vision to this. Tristan's sorrows are sorrows and can evoke compassion only in so far as they are taken as real. But an object of art is artistic only in so far as it is not real. In order to enjoy Titian's portrait of Charles the Fifth on horseback we must forget that this is Charles the Fifth in person and see instead a portrait — that is, an image, a fiction. The portrayed person and his portrait are two entirely different things; we are interested in either one or the other. In the first case we "live" with Charles the Fifth, in the second we look at an object of art.
 * "The Dehumanization of Art"

 * This grave dissociation of past and present is the generic fact of our time and the cause of the suspicion, more or less vague, which gives rise to the confusion characteristic of our present-day existence. We feel that we actual men have suddenly been left alone on the earth; that the dead did not die in appearance only but effectively; that they can no longer help us. Any remains of the traditional spirit have evaporated. Models, norms, standards are no use to us. We have to solve our problems without any active collaboration of the past, in full actuality, be they problems of art, science, or politics. The European stands alone, without any living ghosts by his side; like Peter Schlehmil he has lost his shadow. This is what always happens when midday comes.
 * "The Dehumanisation of Art"; Ortega y Gasset later used this passage in The Revolt of the Masses (1929), quoting it in Ch. III: The Height Of The Times

 * Were art to redeem man, it could do so only by saving him from the seriousness of life and restoring him to an unexpected boyishness. The symbol of art is seen again in the magic flute of the Great God Pan which makes the young goats frisk at the edge of the grove. All modern art begins to appear comprehensible and in a way great when it is interpreted as an attempt to instill youthfulness into an ancient world.
 * "Art a Thing of No Consequence"

 * The metaphor is perhaps one of man's most fruitful potentialities. Its efficacy verges on magic, and it seems a tool for creation which God forgot inside one of His creatures when He made him. All our other faculties keep us within the realm of the real, of what is already there. The most we can do is to combine things or to break them up. The metaphor alone furnishes an escape; between the real things, it lets emerge imaginary reefs, a crop of floating islands. A strange thing, indeed, the existence in man of this mental activity which substitutes one thing for another — from an urge not so much to get at the first as to get rid of the second.
 * "Taboo and Metaphor"

The Revolt of the Masses (1929)

 * La rebelión de las masas (1929)
 * Also see The Revolt of the Masses

 * Strictly speaking, the mass, as a psychological fact, can be defined without waiting for individuals to appear in mass formation. In the presence of one individual we can decide whether he is "mass" or not. The mass is all that which sets no value on itself — good or ill — based on specific grounds, but which feels itself "just like everybody," and nevertheless is not concerned about it; is, in fact, quite happy to feel itself as one with everybody else.
 * Chap.I: The Coming Of The Masses

 * The characteristic of the hour is that the commonplace mind, knowing itself to be commonplace, has the assurance to proclaim the rights of the commonplace and to impose them wherever it will. As they say in the United States: "to be different is to be indecent." The mass crushes beneath it everything that is different, everything that is excellent, individual, qualified and select. Anybody who is not like everybody, who does not think like everybody, runs the risk of being eliminated. And it is clear, of course, that this "everybody" is not "everybody." "Everybody" was normally the complex unity of the mass and the divergent, specialised minorities. Nowadays, "everybody" is the mass alone.
 * Chap.I: The Coming Of The Masses

 * The history of the Roman Empire is also the history of the uprising of the Empire of the Masses, who absorb and annul the directing minorities and put themselves in their place. Then, also, is produced the phenomenon of agglomeration, of "the full." For that reason, as Spengler has very well observed, it was necessary, just as in our day, to construct enormous buildings. The epoch of the masses is the epoch of the colossal.
 * Chap.II: The Rise Of The Historic Level

 * I have never said that human society ought to be aristocratic, but a great deal more than that. What I have said, and still believe with ever-increasing conviction, is that human society is always, whether it will or no, aristocratic by its very essence, to the extreme that it is a society in the measure that it is aristocratic, and ceases to be such when it ceases to be aristocratic. Of course I am speaking now of society and not of the State.
 * Chap.II: The Rise Of The Historic Level

 * To-day the [Enlightenment] ideal has been changed into a reality; not only in legislation, which is the mere framework of public life, but in the heart of every individual, whatever his ideas may be, and even if he be a reactionary in his ideas, that is to say, even when he attacks and castigates institutions by which those rights are sanctioned.… The sovereignty of the unqualified individual, of the human being as such, generically, has now passed from being a juridical idea or ideal to be a psychological state inherent in the average man. And note this, that when what was before an ideal becomes a component part of reality, it inevitably ceases to be an ideal. The prestige and the magic that are attributes of the ideal are volatilised.
 * Chap.II: The Rise Of The Historic Level

 * It would be wrong to suppose that the man of any particular period always looks upon past times as below the level of his own, simply because they are past. It is enough to recall that to the seeming of Jorge Manrique, "Any time gone by was better."… From A.D. 150 on, this impression of a shrinking of vitality, of a falling from position, of decay and loss of pulse shows itself increasingly in the Roman Empire. Had not Horace already sung: "Our fathers, viler than our grandfathers, begot us who are even viler, and we shall bring forth a progeny more degenerate still"? Horace, Odes, III.6]
 * Chap. III: The Height Of The Times

 * The primary meaning of the words "modern," "modernity," with which recent times have baptised themselves, brings out very sharply that feeling of "the height of time" which I am at present analysing. "Modern" is what is "in the fashion, "that is to say, the new fashion or modification which has arisen over against the old traditional fashions used in the past. The word "modern" then expresses a consciousness of a new life, superior to the old one, and at the same time an imperative call to be at the height of one's time. For the "modern" man, not to be "modern" means to fall below the historic level.
 * Chap. III: The Height Of The Times

 * Even to-day, in spite of some signs which are making a tiny breach in that sturdy faith, even to-day, there are few men who doubt that motorcars will in five years' time be more comfortable and cheaper than to-day. They believe in this as they believe that the sun will rise in the morning. The metaphor is an exact one. For, in fact, the common man, finding himself in a world so excellent, technically and socially, believes that it has been produced by nature, and never thinks of the personal efforts of highly-endowed individuals which the creation of this new world presupposed. Still less will he admit the notion that all these facilities still require the support of certain difficult human virtues, the least failure of which would cause the rapid disappearance of the whole magnificent edifice.… These traits together make up the well-known psychology of the spoilt child.
 * Chap. VI: The Dissection Of The Mass-Man Begins

 * The mass-man would never have accepted authority external to himself had not his surroundings violently forced him to do so. As to-day, his surroundings do not so force him, the everlasting mass-man, true to his character, ceases to appeal to other authority and feels himself lord of his own existence. On the contrary the select man, the excellent man is urged, by interior necessity, to appeal from himself to some standard beyond himself, superior to himself, whose service he freely accepts.… Contrary to what is usually thought, it is the man of excellence, and not the common man who lives in essential servitude. Life has no savour for him unless he makes it consist in service to something transcendental. Hence he does not look upon the necessity of serving as an oppression. When, by chance, such necessity is lacking, he grows restless and invents some new standard, more difficult, more exigent, with which to coerce himself. This is life lived as a discipline — the noble life.
 * Chap. VII: Noble Life And Common Life, Or Effort And Inertia

 * Nobility is defined by the demands it makes on us — by obligations, not by rights. Noblesse oblige. "To live as one likes is plebeian; the noble man aspires to order and law" (Goethe). The privileges of nobility are not in their origin concessions or favours; on the contrary, they are conquests. And their maintenance supposes, in principle, that the privileged individual is capable of reconquering them, at any moment, if it were necessary, and anyone were to dispute them.… It is annoying to see the degeneration suffered in ordinary speech by a word so inspiring as "nobility." For, by coming to mean for many people hereditary "noble blood," it is changed into something similar to common rights, into a static, passive quality which is received and transmitted like something inert. But the strict sense, the etymon of the word nobility is essentially dynamic. Noble means the "well known," that is, known by everyone, famous, he who has made himself known by excelling the anonymous mass.… "Nobility" does not appear as a formal expression until the Roman Empire, and then precisely in opposition to the hereditary nobles, then in decadence.
 * Chap. VII: Noble Life And Common Life, Or Effort And Inertia

 * As one advances in life, one realises more and more that the majority of men — and of women — are incapable of any other effort than that strictly imposed on them as a reaction to external compulsion. And for that reason, the few individuals we have come across who are capable of a spontaneous and joyous effort stand out isolated, monumentalised, so to speak, in our experience. These are the select men, the nobles, the only ones who are active and not merely reactive, for whom life is a perpetual striving, an incessant course of training. Training = askesis. These are the ascetics.
 * Chap. VII: Noble Life And Common Life, Or Effort And Inertia

 * I know well that many of my readers do not think as I do. This also is most natural and confirms the theorem. For although my opinion turn out erroneous, there will always remain the fact that many of those dissentient readers have never given five minutes' thought to this complex matter. How are they going to think as I do? But by believing that they have a right to an opinion on the matter without previous effort to work one out for themselves, they prove patently that they belong to that absurd type of human being which I have called the "rebel mass." It is precisely what I mean by having one's soul obliterated, hermetically closed. Here it would be the special case of intellectual hermetism.
 * Chap. VIII: The Masses Intervene In Everything, And Why Their Intervention Is Solely By Violence

 * I often asked myself the following question. There is no doubt that at all times for many men one of the greatest tortures of their lives has been the contact, the collision with the folly of their neighbours. And yet how is it that there has never been attempted — I think this is so — a study on this matter, an Essay on Folly? For the pages of Erasmus do not treat of this aspect of the matter.
 * Chap. VIII: The Masses Intervene In Everything, And Why Their Intervention Is Solely By Violence

 * It is not a question of the mass-man being a fool. On the contrary, to-day he is more clever, has more capacity of understanding than his fellow of any previous period. But that capacity is of no use to him; in reality, the vague feeling that he possesses it seems only to shut him up more within himself and keep him from using it. Once for all, he accepts the stock of commonplaces, prejudices, fag-ends of ideas or simply empty words which chance has piled up within his mind, and with a boldness only explicable by his ingenuousness, is prepared to impose them everywhere.… Why should he listen if he has within him all that is necessary? There is no reason now for listening, but rather for judging, pronouncing, deciding. There is no question concerning public life, in which he does not intervene, blind and deaf as he is, imposing his "opinions."
 * Chap. VIII: The Masses Intervene In Everything, And Why Their Intervention Is Solely By Violence

 * [I]s this not an advantage? Is it not a sign of immense progress that the masses should have "ideas," that is to say, should be cultured? By no means. The "ideas" of the average man are not genuine ideas, nor is their possession culture. An idea is a putting truth in checkmate. Whoever wishes to have ideas must first prepare himself to desire truth and to accept the rules of the game imposed by it. It is no use speaking of ideas when there is no acceptance of a higher authority to regulate them, a series of standards to which it is possible to appeal in a discussion. These standards are the principles on which culture rests.
 * Chap. VIII: The Masses Intervene In Everything, And Why Their Intervention Is Solely By Violence

 * When all these things are lacking there is no culture; there is in the strictest sense of the word, barbarism. And let us not deceive ourselves, this is what is beginning to appear in Europe under the progressive rebellion of the masses. The traveller who arrives in a barbarous country knows that in that territory there are no ruling principles to which it is possible to appeal. Properly speaking, there are no barbarian standards. Barbarism is the absence of standards to which appeal can be made.
 * Chap. VIII: The Masses Intervene In Everything, And Why Their Intervention Is Solely By Violence

 * Liberalism — it is well to recall this today—is the supreme form of generosity; it is the right which the majority concedes to minorities and hence it is the noblest cry that has ever resounded in this planet. It announces the determination to share existence with the enemy; more than that, with an enemy which is weak. It was incredible that the human species should have arrived at so noble an attitude, so paradoxical, so refined, so acrobatic, so anti-natural. Hence, it is not to be wondered at that this same humanity should soon appear anxious to get rid of it. It is a discipline too difficult and complex to take firm root on earth.
 * Chap. VIII: The Masses Intervene In Everything, And Why Their Intervention Is Solely By Violence

 * [L]ife, individual or collective, personal or historic, is the one entity in the universe whose substance is compact of danger, of adventure. It is, in the strict sense of the word, drama. … [T]he primary, radical meaning of life appears when it is employed in the sense not of biology, but of biography. For the very strong reason that the whole of biology is quite definitely only a chapter in certain biographies, it is what biologists do in the portion of their lives open to biography.
 * Chap.IX: The Primitive and the Technical

 * [T]he direction of society has been taken over by a type of man who is not interested in the principles of civilisation. Not of this or that civilisation but — from what we can judge to-day — of any civilisation. …[T]he type of man dominant to-day is a primitive one, a Naturmensch rising up in the midst of a civilised world.
 * Chap.IX: The Primitive and the Technical

 * Is it not altogether absurd that, under actual circumstances, the average man does not feel spontaneously, and without being preached at, an ardent enthusiasm for those sciences and the related ones of biology?… Every day furnishes a new invention which this average man utilises. Every day produces a new anesthetic or vaccine from which this average man benefits. … How is it, nevertheless, that there is no sign of the masses imposing on themselves any sacrifice of money or attention in order to endow science more worthily? Far from this being the case, the post-war period has converted the man of science into a new social pariah.
 * Chap.IX: The Primitive and the Technical

 * The form most contradictory to human life that can appear among the human species is the "self-satisfied man."
 * Chapter XI: The Self-Satisfied Age

 * It is not that one ought not to do just what one pleases; it is simply that one cannot do other than what each of us has to do, has to be. The only way out is to refuse to do what has to be done, but this does not set us free to do something else just because it pleases us. In this matter we only possess a negative freedom of will, a noluntas. We can quite well turn away from our true destiny, but only to fall a prisoner in the deeper dungeons of our destiny. … Theoretic truths not only are disputable, but their whole meaning and force lie in their being disputed, they spring from discussion. They live as long as they are discussed, and they are made exclusively for discussion. But destiny — what from a vital point of view one has to be or has not to be — is not discussed, it is either accepted or rejected. If we accept it, we are genuine; if not, we are the negation, the falsification of ourselves. Destiny does not consist in what we feel we should like to do; rather is it recognised in its clear features in the consciousness that we must do what we do not feel like doing.
 * Chapter XI: The Self-Satisfied Age

 * The surrealist thinks he has outstripped the whole of literary history when he has written (here a word that there is no need to write) where others have written "jasmines, swans and fauns." But what he has really done has been simply to bring to light another form of rhetoric which hitherto lay hidden in the latrines.
 * Chapter XI: The Self-Satisfied Age

 * Diogenes, in his mud-covered sandals, tramps over the carpets of Aristippus. The cynic pullulated at every corner, and in the highest places. This cynic did nothing but saboter the civilisation of the time. He was the nihilist of Hellenism. He created nothing, he made nothing. His role was to undo — or rather to attempt to undo, for he did not succeed in his purpose. The cynic, a parasite of civilisation, lives by denying it, for the very reason that he is convinced that it will not fail. What would become of the cynic among a savage people where everyone, naturally and quite seriously, fulfils what the cynic farcically considers to be his personal role?
 * Chapter XI: The Self-Satisfied Age

 * He [the "specialist"] is one who, out of all that has to be known in order to be a man of judgment, is only acquainted with one science, and even of that one only knows the small corner in which he is an active investigator. He even proclaims it as a virtue that he takes no cognisance of what lies outside the narrow territory specially cultivated by himself, and gives the name of "dilettantism" to any curiosity for the general scheme of knowledge.
 * Chapter XII: The Barbarism Of "Specialisation"

 * The specialist serves as a striking concrete example of the species, making clear to us the radical nature of the novelty. For, previously, men could be divided simply into the learned and the ignorant, those more or less the one, and those more or less the other. But your specialist cannot be brought in under either of these two categories. He is not learned, for he is formally ignorant of all that does not enter into his speciality; but neither is he ignorant, because he is "a scientist," and "knows" very well his own tiny portion of the universe. We shall have to say that he is a learned ignoramus, which is a very serious matter, as it implies that he is a person who is ignorant, not in the fashion of the ignorant man, but with an the petulance of one who is learned in his own special line.
 * Chapter XII: The Barbarism Of "Specialisation"

 * The most immediate result of this unbalanced specialisation has been that to-day, when there are more "scientists" than ever, there are much less "cultured" men than, for example, about 1750. And the worst is that with these turnspits of science not even the real progress of science itself is assured. For science needs from time to time, as a necessary regulator of its own advance, a labour of reconstitution, and, as I have said, this demands an effort towards unification, which grows more and more difficult, involving, as it does, ever-vaster regions of the world of knowledge. Newton was able to found his system of physics without knowing much philosophy, but Einstein needed to saturate himself with Kant and Mach before he could reach his own keen synthesis. Kant and Mach — the names are mere symbols of the enormous mass of philosophic and psychological thought which has influenced Einstein.
 * Chapter XII: The Barbarism Of "Specialisation"

 * [I]t is necessary to insist upon this extraordinary but undeniable fact: experimental science has progressed thanks in great part to the work of men astoundingly mediocre, and even less than mediocre. That is to say, modern science, the root and symbol of our actual civilization, finds a place for the intellectually commonplace man and allows him to work therein with success.
 * Chapter XII: The Barbarism Of "Specialisation"

 * [T]he mass-man sees in the State an anonymous power, and feeling himself, like it, anonymous, he believes that the State is something of his own. Suppose that in the public life of a country some difficulty, conflict, or problem presents itself, the mass-man will tend to demand that the State intervene immediately and undertake a solution directly with its immense and unassailable resources. This is the gravest danger that to-day threatens civilisation: State intervention; the absorption of all spontaneous social effort by the State.
 * Chapter XIII: The Greatest Danger, The State

 * Spontaneous social action will be broken up over and over again by State intervention; no new seed will be able to fructify. Society will have to live for the State, man for the governmental machine. And as, after all, it is only a machine whose existence and maintenance depend on the vital supports around it, the State, after sucking out the very marrow of society, will be left bloodless, a skeleton, dead with that rusty death of machinery, more gruesome than the death of a living organism. Such was the lamentable fate of ancient civilisation. … Already in the times of the Antonines (IInd Century), the State overbears society with its anti-vital supremacy. Society begins to be enslaved, to be unable to live except in the service of the State. The whole of life is bureaucratised. What results? The bureaucratisation of life brings about its absolute decay in all orders.
 * Chapter XIII: The Greatest Danger, The State

 * That Marxism should triumph in Russia, where there is no industry, would be the greatest contradiction that Marxism could undergo. But there is no such contradiction, for there is no such triumph. Russia is Marxist more or less as the Germans of the Holy Roman Empire were Romans.
 * Chapter XIV: Who Rules The World?

 * Greeks and Latins appear in history lodged, like bees in their hives, within cities, poleis. … The polis is not primarily a collection of habitable dwellings, but a meeting-place for citizens, a space set apart for public functions. The city is not built, as is the cottage or the domus, to shelter from the weather and to propagate the species — these are personal, family concerns — but in order to discuss public affairs. … The man of the fields is still a sort of vegetable. His existence, all that he feels, thinks, wishes for, preserves the listless drowsiness in which the plant lives. The great civilisations of Asia and Africa were, from this point of view, huge anthropomorphic vegetations. …Socrates, the great townsman, quintessence of the spirit of the polis, can say: "I have nothing to do with the trees of the field, I have to do only with the man of the city." What has ever been known of this by the Hindu, the Persian, the Chinese, or the Egyptian?
 * Chapter XIV: Who Rules The World?

 * The man with the clear head is the man who frees himself from those fantastic "ideas" and looks life in the face, realises that everything in it is problematic, and feels himself lost. As this is the simple truth — that to live is to feel oneself lost — he who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look round for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life.
 * Chapter XIV: Who Rules The World?

 * The State is always, whatever be its form — primitive, ancient, medieval, modern — an invitation issued by one group of men to other human groups to carry out some enterprise in common. That enterprise, be its intermediate processes what they may, consists in the long run in the organisation of a certain type of common life. … [As Renan says,] "To have common glories in the past, a common will in the present; to have done great things together; to wish to do greater; these are the essential conditions which make up a people.… In the past, an inheritance of glories and regrets; in the future, one and the same programme to carry out.… The existence of a nation is a daily plebiscite."
 * Chapter XIV: Who Rules The World?

 * Nationalism is always an effort in a direction opposite to that of the principle which creates nations. The former is exclusive in tendency, the latter inclusive. In periods of consolidation, nationalism has a positive value, and is a lofty standard. But in Europe everything is more than consolidated, and nationalism is nothing but a mania, a pretext to escape from the necessity of inventing something new, some great enterprise.
 * Chapter XIV: Who Rules The World?

 * To imagine that Caesar aspired to do something in the way Alexander did it — and this is what almost all historians have believed — is definitely to give up trying to understand him. Caesar is very nearly the opposite of Alexander. …[I]t is not merely a universal kingdom that Caesar has in view. His purpose is a deeper one. He wants a Roman empire which does not live on Rome, but on the periphery, on the provinces, and this implies the complete supersession of the City-State. It implies a State in which the most diverse peoples collaborate, in regard to which all feel solidarity.
 * Chapter XIV: Who Rules The World?

 * [I]t would be a piece of ingenuousness to accuse the man of to-day of his lack of moral code. The accusation would leave him cold, or rather, would flatter him. Immoralism has become a commonplace, and anybody and everybody boasts of practising it.
 * Chapter XV: We Arrive At The Real Question

 * Whatever be the substance which takes possession of such a soul, it will produce the same result, and will change into a pretext for not conforming to any concrete purpose. If it appears as reactionary or anti-liberal it will be in order to affirm that the salvation of the State gives a right to level down all other standards, and to manhandle one's neighbour, above all if one's neighbour is an outstanding personality. But the same happens if it decides to act the revolutionary; the apparent enthusiasm for the manual worker, for the afflicted and for social justice, serves as a mask to facilitate the refusal of all obligations, such as courtesy, truthfulness and, above all, respect or esteem for superior individuals. … As regards other kinds of Dictatorship, we have seen only too well how they flatter the mass-man, by trampling on everything that appeared to be above the common level.
 * Chapter XV: We Arrive At The Real Question

 * This fighting-shy of every obligation partly explains the phenomenon, half ridiculous, half disgraceful, Of the setting-up in our days of the platform of "youth" as youth. … In comic fashion people call themselves "young," because they have heard that youth has more rights than obligations, since it can put off the fulfilment of these latter to the Greek Kalends of maturity. …[T]he astounding thing at present is that these take it as an effective right precisely in order to claim for themselves all those other rights which only belong to the man who has already done something.
 * Chapter XV: We Arrive At The Real Question

 * What, by a word lacking even in grammar, is called amorality, is a thing that does not exist. If you are unwilling to submit to any norm, you have, nolens volens, to submit to the norm of denying all morality, and this is not amoral, but immoral. It is a negative morality which preserves the empty form of the other.
 * Chapter XV: We Arrive At The Real Question

 * No one knows toward what center human things are going to gravitate in the near future, and hence the life of the world has become scandalously provisional. Everything that today is done in public and in private — even in one's inner conscience — is provisional, the only exception being certain portions of certain sciences. He will be a wise man who puts no trust in all that is proclaimed, upheld, essayed, and lauded at the present day. All that will disappear as quickly as it came. All of it, from the mania for physical sports (the mania, not the sports themselves) to political violence; from "new art" to sun-baths at idiotic fashionable watering-places. Nothing of all that has any roots; it is all pure invention, in the bad sense of the word, which makes it equivalent to fickle caprice. It is not a creation based on the solid substratum of life; it is not a genuine impulse or need. In a word, from the point of view of life it is false. We are in presence of the contradiction of a style of living which cultivates sincerity and is at the same time a fraud. There is truth only in an existence which feels its acts as irrevocably necessary. There exists today no politician who feels the inevitableness of his policy, and the more extreme his attitudes, the more frivolous, the less inspired by destiny they are. The only life with its roots fixed in earth, the only autochthonous life, is that which is made of inevitable acts. All the rest, all that it is in our power to take or to leave or to exchange for something else, is mere falsification of life. Life today is the fruit of an interregnum, of an empty space between two organizations of historical rule — that which was, that which is to be. For this reason it is essentially provisional. Men do not know what institutions to serve in truth; women do not know what type of men they in truth prefer. The European cannot live unless embarked upon some great unifying enterprise. When this is lacking, he becomes degraded, grows slack, his soul is paralyzed. We have a commencement of this before our eyes today. The groups which up to today have been known as nations arrived about a century ago at their highest point of expansion. Nothing more can be done with them except lead them to a higher evolution. They are now mere past accumulating all around Europe, weighing it down, imprisoning it. With more vital freedom than ever, we feel that we cannot breathe the air within our nations, because it is confined air. What was before a nation open to all the winds of heaven, has turned into something provincial, an enclosing space.
 * Chapter XIV: Who Rules The World?

Man and Crisis (1962)

 * Tell me to what you pay attention and I will tell you who you are.
 * p. 94.

History as a System (1962)

 * Scientific truth is characterized by its exactness and the certainty of its predictions. But these admirable qualities are contrived by science at the cost of remaining on a plane of secondary problems. leaving intact the ultimate and decisive questions. … Yet science is but a small part of the human mind and organism. Where it stops, man does not stop.
 * p. 13

 * That science is incapable of solving in its own way those fundamental questions is no sufficient reason for slighting them
 * p. 14

 * The assurance that we have no means of answering [final] questions is no valid excuse for callousness towards them. The more deeply should we feel, down to the roots of our being, their pressure and their sting. Whose hunger has ever been [sated] with the knowledge that he could not eat?
 * p. 15

 * The nineteenth century, utilitarian throughout, set up a utilitarian interpretation of the phenomenon of life which has come down to us and may still be considered as the commonplace of everyday thinking. … An innate blindness seems to have closed the eyes of this epoch to all but those facts which show life as a phenomenon of utility
 * p. 16

 * The species with eyes appears suddenly, capriciously as it were, and it is this species which changes the environment by creating its visible aspect. The eye does not come into being because it is needed. Just the contrary; because the eye appears it can henceforth be applied as a serviceable instrument. Each species builds up its stock of useful habits by selecting among, and taking advantage of, the innumerable useless actions which a living being performs out of sheer exuberance.
 * p. 17

 * Man must not only make himself: the weightiest thing he has to do is to determine what he is going to be. He is causa sui to the second power.
 * As quoted in Existentialism from Dostoevsky to Sartre, p. 155

 * Man’s being is made of such strange stuff as to be partly akin to nature and partly not, at once natural and extranatural, a kind of ontological centaur, half immersed in nature, half transcending it.
 * “Man has no nature”

 * Whether he be an original or a plagiarist, man is the novelist of himself.
 * “Man has no nature”

 * Be it well understood, I am free by compulsion, whether I wish to be or not. Freedom is not an activity pursued by an entity that, apart from and previous to such pursuit, is already possessed of a fixed being. To be free means to be lacking in constitutive identity, not to have subscribed to a determined being, to be able to be other than what one was, to be unable to install oneself once and for all in any given being. The only attribute of the fixed, stable being in the free being is this constitutive instability.
 * “Man has no nature”

 * Man is a substantial emigrant on a pilgrimage of being, and it is accordingly meaningless to set limits to what he is capable of being.
 * “Man has no nature”

 * In this initial illimitableness of possibilities that characterizes one who has no nature there stands out only one fixed, pre-established, and given line by which he may chart his course, only one limit: the past.
 * “Man has no nature”

Man and People (1963)
(Text at archive.org)
 * No human acquisition is stable. Even what appears to us most completely won and consolidated can disappear in a few generations. This thing we call "civilization" — all these physical and moral comforts, all these conveniences, all these shelters, all these virtues and disciplines which have become habit now, on which we count, and which in effect constitute a repertory or system of securities which man made for himself like a raft in the initial shipwreck which living always is — all these securities are insecure securities which in the twinkling of an eye, at the least carelessness, escape from man's hands and vanish like phantoms.
 * p. 25

 * History tells us of innumerable retrogressions, of decadences and degenerations. But nothing tells us that there is no possibility of much more basic retrogressions than any so far known, including the most radical of all: the total disappearance of man as man and his silent return to the animal scale, to complete and definitive alteration. The fate of culture, the destiny of man, depends upon our maintaining this dramatic consciousness ever alive in our inmost being, and upon our being well aware, as of a murmuring counterpoint in our entrails, that we can only be sure of insecurity.
 * p. 26

 * Man does not exercise his thought because he finds it amusing, but because, obliged as he is to live immersed in the world and to force his way among things, he finds himself under the necessity of organizing his psychic activities, which are not very different from those of the anthropoid, in the form of thought — which is what the animal does not do.
 * p. 28

 * The demagogues, impresarios of alteracion, who have already caused the death of several civilizations, harass men so that they shall not reflect, see to it that they are kept herded together in crowds so that they cannot reconstruct their individuality in the one place where it can be reconstructed, which is in solitude.
 * p. 33

 * Torn in this way from its normal connection with contemplation, with being within one's self, pure action permits and produces only a chain of stupidities which we might better call "stupidity unchained." So we see today that an absurd attitude justifies the appearance of an opposing attitude no more reasonable; at least, reasonable enough, and so on indefinitely. Such is the extreme to which political affairs in the West have come!
 * p. 34

 * Without a strategic retreat into the self, without vigilant thought, human life is impossible. Call to mind all that mankind owes to certain great withdrawals into the self! It is no chance that all the great founders of religions preceded their apostolates by famous retreats. Buddha withdraws to the forest; Mahomet withdraws to his tent, and even there he withdraws from his tent by wrapping his head in his cloak; above all, Jesus goes apart into the desert for forty days.
 * p. 35

What is Philosophy? (1964)

 * Meditation on any theme, if positive and honest, inevitably separates him who does the meditating from the opinion prevailing around him, from that which … can be called “public” or “popular” opinion.
 * p. 15

 * Every intellectual effort sets us apart from the commonplace, and leads us by hidden and difficult paths to secluded spots where we find ourselves amid unaccustomed thoughts.
 * p. 15

 * Every living creature is happy when he fulfills his destiny, that is, when he realizes himself, when he is being that which in truth he is. For this reason, Schlegel, inverting the relationship between pleasure and destiny, said, “We have a genius for what we like.” Genius, man’s superlative gift for doing something, always carries a look of supreme pleasure.
 * pp. 16-17

 * I have always thought that clarity is a form of courtesy that the philosopher owes; moreover, this discipline of ours considers it more truly a matter of honor today than ever before to be open to all minds … This is different from the individual sciences which increasingly [interpose] between the treasure of their discoveries and the curiosity of the profane the tremendous dragon of their closed terminology.
 * p. 19

 * I think that the philosopher must, for his own purposes, carry methodological strictness to an extreme when he is investigating and pursuing his truths, but when he is ready to enunciate them and give them out, he ought to avoid the cynical skill with which some scientists, like a Hercules at the fair, amuse themselves by displaying to the public the biceps of their technique.
 * pp. 19-20

Quotes about Ortega y Gasset

 * Ortega y Gasset is of the opinion that the inability of a country to produce a genuine mass movement indicates some ethnological defect. He says of his own Spain that its "ethnological intelligence has always been an atrophied function and has never had a normal development."
 * Eric Hoffer, The True Believer (1951) Ch.18 Good and Bad Mass Movements, §125 citing Ortega y Gasset's The Modern Theme (1931)

title: José Ortega y Gasset


text:
Incorrect predictions

Sometimes, someone says something that turns out to be an incorrect prediction. In hindsight, however, the people who said these things may have had good reasons for thinking they were right.

Space travel

 * After the rocket quits our air and really starts on its longer journey, its flight would be neither accelerated nor maintained by the explosion of the charges it then might have left.
 * The New York Times, January 13, 1920. The Times offered a retraction on July 17, 1969, as Apollo 11 was on its way to the moon.

 * To place a man in a multi-stage rocket and project him into the controlling gravitational field of the moon where the passengers can make scientific observations, perhaps land alive, and then return to earth—all that constitutes a wild dream worthy of Jules Verne. I am bold enough to say that such a man-made voyage will never occur regardless of all future advances.
 * Lee De Forest, American radio pioneer and inventor of the vacuum tube, in 1957 De Forest Says Space Travel Is Impossible, Lewiston Morning Tribune via Associated Press, February 25, 1957.

Transportation technology

 * What can be more palpably absurd than the prospect held out of locomotives traveling twice as fast as stagecoaches?
 * The Quarterly Review, March, 1825.

 * Hence, if it requires, say, a thousand years to fit for easy flight a bird which started with rudimentary wings, or ten thousand for one which started with no wings at all and had to sprout them ab initio, it might be assumed that the flying machine which will really fly might be evolved by the combined and continuous efforts of mathematicians and mechanicians in from one million to ten million years--provided, of course, we can meanwhile eliminate such little drawbacks and embarrassments as the existing relation between weight and strength in inorganic materials. [Emphasis added.]
 * The New York Times, Oct 9, 1903, p. 6.
 * That the automobile has practically reached the limit of its development is suggested by the fact that during the past year no improvements of a radical nature have been introduced.
 * Scientific American, January 2, 1909.
 * They'll never build them any bigger!
 * Chief engineer of Boeing about the 247 in 1933. Flight 427: Anatomy of an Air Disaster, chapter The unfriendly Skies, p10.

Computers

 * There's no chance that the iPhone is going to get any significant market share.
 * Steve Ballmer, USA Today, April 30, 2007.

Reference: "Ken Olsen", Snopes, includes bibliography.
 * There is no reason for any individual to have a computer in his home.
 * Ken Olsen, president, chairman and founder of Digital Equipment Corporation (DEC), in a talk given to a 1977 World Future Society meeting in Boston. This is widely quoted but Olsen claims it is taken out of context, that he was not referring to personal computers but to a household computer that would control the home.

 * But the real future of the laptop computer will remain in the specialized niche markets. Because no matter how inexpensive the machines become, and no matter how sophisticated their software, I still can't imagine the average user taking one along when going fishing.
 * Erik Sandberg-Diment, "The Executive Computer", The New York Times (December 8, 1985)

 * Television? The word is half Latin and half Greek. No good can come of it.
 * C. P. Scott, BBC History of television.

Politics

 * The settlement of the Czechoslovakian problem, which has now been achieved is, in my view, only the prelude to a larger settlement in which all Europe may find peace. This morning I had another talk with the German Chancellor, Herr Hitler, and here is the paper which bears his name upon it as well as mine. Some of you, perhaps, have already heard what it contains but I would just like to read it to you: " ... We regard the agreement signed last night and the Anglo-German Naval Agreement as symbolic of the desire of our two peoples never to go to war with one another again ... My good friends, for the second time in our history, a British Prime Minister has returned from Germany bringing peace with honour. I believe it is peace for our time. We thank you from the bottom of our hearts. Go home and get a nice quiet sleep".
 * Prime Minister Neville Chamberlain in a September 30, 1938 speech concerning the Munich Agreement and the Anglo-German Declaration. Shortly after this, World War II broke out. (Peace for our time)

 * Democracy will be dead by 1950.
 * John Langdon-Davies, A Short History of The Future, 1936.

 * The coming of the wireless era will make war impossible, because it will make war ridiculous.
 * Guglielmo Marconi, pioneer of radio, Technical World Magazine, October, 1912, page 145.

 * I do not myself think that any civilized nation will torpedo unarmed and defenceless merchant ships.
 * Charles Cooper Penrose-Fitzgerald, Admiral Royal Navy, Strand Magazine, July, 1914, page 20.

 * No two countries that both have a McDonald's have ever fought a war against each other.
 * Thomas Friedman, Economist, "Foreign Affairs Big Mac I" in the New York Times, December 08, 1996.

Miscellaneous

 * With over fifteen types of foreign cars already on sale here, the Japanese auto industry isn't likely to carve out a big share of the market for itself.
 * Businessweek, August 2, 1968.

 * Well-informed people know that it is impossible to transmit the human voice over wires as may be done with dots and dashes of Morse code, and that, were it possible to do so, the thing would be of no practical value.
 * Unidentified Boston newspaper, 1865.
 * Quoted in
 * Re-quoted in

 * Every attempt to refer chemical questions to mathematical doctrines must be considered, now and always, profoundly irrational, as being contrary to the nature of the phenomena. . . . but if the employment of mathematical analysis should ever become so preponderant in chemistry (an aberration which is happily almost impossible) it would occasion vast and rapid retrogradation....
 * Auguste Comte, The Positive Philosophy, 1853.

 * The more important fundamental laws and facts of physical science have all been discovered, and these are so firmly established that the possibility of their ever being supplanted in consequence of new discoveries is exceedingly remote. Nevertheless, it has been found that there are apparent exceptions to most of these laws, and this is particularly true when the observations are pushed to a limit, i.e., whenever the circumstances of experiment are such that extreme cases can be examined. Such examination almost surely leads, not to the overthrow of the law, but to the discovery of other facts and laws whose action produces the apparent exceptions.
 * Albert Abraham Michelson, Light waves and their uses, University of Chicago Press, 1903. The first sentence is often quoted out of context, completely misrepresenting his intent.

 * No "scientific bad boy" ever will be able to blow up the world by releasing atomic energy.
 * Robert Millikan, American physicist and Nobel Prize winner, attributed without citation in "They are saying", Popular Science 116 (2), February 1930, p. 66.

Disputed

 * There is nothing new to be discovered in physics now; All that remains is more and more precise measurement.
 * Lord Kelvin, allegedly speaking to the British Association for the Advancement of Science in 1900. The veracity of this attribution is disputed, and no contemporaneous documentation of the statement is known.
 * 640 K ought to be enough for anybody.
 * Variation: No one will need more than 640 kilobytes of memory for a personal computer.
 * Attributed to Bill Gates, 1981.
 * Gates has denied saying either variation, and no verifiable source is known.

Misattributed

 * Everything that can be invented has been invented.
 * Charles H. Duell, Comissioner of the US Patent Office, 1899.
 * Although most commonly attributed to him, (it has also been attributed to anonymous US Patent Office employees of varying dates, as well as British ones), there is no evidence that Duell ever held this opinion, let alone stated it.

 * I think there is a world market for maybe five computers.
 * Thomas J. Watson, chairman of IBM, on seeing the first mainframe computer in 1943.
 * There is no evidence that Watson ever said this. See his Wikipedia article for more information.

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

title: Incorrect predictions


text:
User talk:83.235.16.148

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title: User talk:83.235.16.148


text:
Talk:Malcolm X

"Be peaceful, be courteous, obey the law, respect everyone; but if someone puts his hand on you, send him to the cemetery." appears on both attributed and Malcolm X speaks, where should it fit?

I have a concern: The picture of Malcolm X is from the Spike Lee movie, it is not a photo of the actual man.

Coffee Speech
Does anybody have the words for the speech he made about coffee and adding cream to it etc. It is used at the start of "Bring tha Noise" from "It Takes a Nation of Millions to Hold us Back" by "Public Enemy". Thanks. TheTrojanHought 17:11, 13 August 2008 (UTC)

A rather humorous analogy. Here you go - http://en.wikipedia.org/wiki/Message_to_the_Grass_Roots#Key_excerpts: “It's just like when you've got some coffee that's too black, which means it's too strong. What you do? You integrate it with cream, you make it weak. If you pour too much cream in, you won't even know you ever had coffee. It used to be hot, it becomes cool. It used to be strong, it becomes weak. It used to wake you up, now it'll put you to sleep.”

American Polemic : An Examination of Truth, Justice and the American Way
Has anyone even see this source? According to Amazon it is out of print (and yet was published in 2007?) and that appears to be the only sign of its existence. I'm removing the quote because it is disingenuous to attribute quotes to X without some way of verifying the source and then the reliability of that source. Should anyone feel it should be reinstated, it is this:

The death of over 120 white people is a very beautiful thing. * Speech in Los Angeles upon learning of a plane crash (3 June 1962), as quoted in American Polemic : An Examination of Truth, Justice and the American Way (2007) by Theodore Mettlach, p. 219

Malcolm X; By any Means necessary speech (1972) - correction
We declare our right on this earth TO BE A MAN, to be human being, to be respected as a human being, to be given the rights of a human being in this society, on this earth, in this day, which we intend to bring into existence by any means necessary.

Please correct

Unsourced

 * If you can provide a precise and verifiable source for any quote on this list please move it to.

 * The media’s the most powerful entity on earth. They have the power to make the innocent guilty and to make the guilty innocent, and that’s power. Because they control the minds of the masses.

 * Do you know what they call a negro scholar? Ph.D.? Professor? They call him a nigger.
 * Unable to verify source provided:

 * I think there are plenty of good people in America, but there are also plenty of bad people in America and the bad ones are the ones who seem to have all the power and be in these positions to block things that you and I need. Because this is the situation, you and I have to preserve the right to do what is necessary to bring an end to that situation, and it doesn't mean that I advocate violence, but at the same time I am not against using violence in self-defense. I don't even call it violence when it's self-defense, I call it intelligence.

On page 224 of Malcolm X Speaks (Grove Press, 1965): Of Black people voting in the South: "But I don't believe sending them in and telling them to be non-violent was intelligent." Source was cited as interview in Young Socialist, May-April 1965.

 * I believe that there will ultimately be a clash between the oppressed and those who do the oppressing. I believe that there will be a clash between those who want freedom, justice and equality for everyone and those who want to continue the system of exploitation. I believe that there will be that kind of clash but I don't think it will be based on the color of the skin.

 * I for one believe that if you give people a thorough understanding of what confronts them and the basic causes that produce it, they'll create their own program, and when the people create a program, you get action.

 * The economic philosophy of black nationalism only means that our people need to be re-educated into the importance of controlling the economy of the community in which we live, which means that we won't have to constantly be involved in picketing and boycotting other people in other communities in order to get jobs.

 * Education is the passport to the future, for tomorrow belongs to those who prepare for it today.

 * We declare our right on this earth to be a human being, to be respected as a human being, to be given the rights of a human being in this society, on this earth, in this day, which we intend to bring into existence by any means necessary.

 * When a person places the proper value on freedom, there is nothing under the sun that he will not do to acquire that freedom. Whenever you hear a man saying he wants freedom, but in the next breath he is going to tell you what he won't do to get it, or what he doesn't believe in doing in order to get it, he doesn't believe in freedom. A man who believes in freedom will do anything under the sun to acquire... or preserve his freedom.

 * This religion recognizes all men as brothers. It accepts all human beings as equals before God, and as equal members in the Human Family of Mankind. I totally reject Elijah Muhammad's racist philosophy, which he has labeled 'Islam' only to fool and misuse gullible people as he fooled and misused me. But I blame only myself, and no one else for the fool that I was, and the harm that my evangelical foolishness on his behalf has done to others.

 * It's a crime, it's a crime what people don't know about their history. And we have not only to learn history, but I invite you to that other excitement, the excitement of unlearning history, unlearning the history that you learned.

 * We declare our right on this earth to be a man, to be a human being, to be respected as a human being, to be given the rights of a human being in this society, on this earth, in this day, which we intend to bring into existence by any means necessary.

 * It is only after the deepest darkness that the greatest light can come; it is only after extreme grief that the greatest joy can come; it is only after slavery and prison that the greatest appreciation of freedom can come. —  1965

 * Yes, I'm an extremist. The black race here in North America is in extremely bad condition. You show me a black man who isn't an extremist and I'll show you one who needs psychiatric attention! — Cited in The Autobiography.

 * I've had enough of somebody else's propaganda. I'm for truth, no matter who tells it. I'm for justice, no matter who it is for or against. I'm a human being first and foremost, and as such I'm for whoever and whatever benefits humanity as a whole. — From 1965, The Autobiography.

 * I remember one night at Muzdalifa with nothing but the sky overhead, I lay awake amid sleeping Muslim brothers and I learned that pilgrims from every land —  every colour, and class, and rank; high officials and the beggar alike  —  all snored in the same language.

 * America needs to understand Islam, because this is the one religion that erases from its society the race problem. — From a letter Malcolm X wrote to his wife and, concurrently, Muslim Mosque, Inc., toward the end of his pilgrimage to Mecca; cited in The Autobiography.

 * They called me the 'angriest Negro in America'. I wouldn't deny that charge.

 * Whites can help us, but they can't join us. There can be no black/white unity, until there is first some black unity. — From the press conference at which he announced the formation of Muslim Mosque, Inc.; cited in The Autobiography.

 * The only way we'll get freedom for ourselves is to identify ourselves with every oppressed people in the world. We are blood brothers to the people of Brazil, Venezuela, Haiti,...Cuba — yes, Cuba too. June 10, 1964.

 * Anytime you beg another man to set you free, you will never be free. Freedom is something that you have to do for yourself.

 * There is no better than adversity. Every defeat, every heartbreak, every loss, contains its own seed, its own lesson on how to improve your performance the next time.

 * I did many things as a [Black] Muslim that I'm sorry for now. I was a zombie then — like all [Black] Muslims — I was hypnotized, pointed in a certain direction and told to march. Well, I guess a man's entitled to make a fool of himself if he's ready to pay the cost.

 * The price of freedom is death. — NYC, June 1964

Superfluous "a" or "the", or should it be "a/the"?
I don't feel bold enough to correct what seems to be a mere typographical error because it might have appeared in such a way when it was published. I'm referring to this quote where there seems to be a superfluous "a" near the middle of the phrase, unless of course it is the "the" which is superfluous. Could someone more knowledgeable than me check out the source and act accordingly. Another possibility is that it should appear with a dash (/) between them, thus: "…it can make the criminal look like he's a/the victim and…"  Oclupak (talk) 16:47, 3 August 2014 (UTC)
 * "The press is so powerful in its image-making role, it can make the criminal look like he's  a the  victim and make the victim look like he's the criminal."

title: Talk:Malcolm X


text:
Bram Stoker's Dracula

Bram Stoker's Dracula is a 1992 film, in which the vampire comes to England to seduce a visitor's fiancée and inflict havoc in the foreign land.
 * Directed by Francis Ford Coppola. Written by James V. Hart. Based on the 1897 novel by Bram Stoker.

Love never dies. Taglines

Count Dracula

 * (in a letter to Jonathan Harker) My friend. Welcome to the Carpathians. I am anxiously expecting you. At the Borgo Pass, my carriage will await you and bring you to me. I trust your journey from London has been a happy one, and that you will enjoy your stay in my beautiful land. Your friend, D.
 * Welcome to my home. Enter freely of your own will, and leave some of the happiness you bring.
 * Your firm writes most highly of your talents. They say you are a man of good... taste. (chuckles)
 * Do you believe in destiny? That even the powers of time can be altered for a single purpose? That the luckiest man who walks on this earth is the one who finds... true love?
 * (noticing the crucifix Jonathan Harker wears) Do not put your faith in such trinkets of deceit! We are in Transylvania, and Transylvania is not England. Our ways are not your ways. And, to you, there shall be many strange things...
 * (as wolves howl) Ahh, listen to them! (laughs) The children of the night. What sweet music they make!
 * (Mina sees him violating Lucy in a wolf-like form) No! Do not see me!
 * I have crossed oceans of time to find you.
 * (helping Mina befriend a wolf) He likes you. There is much to be learned from beasts.
 * Absinthe is the aphrodisiac of the self. The green fairy who lives in the absinthe wants your soul. But you are safe with me.
 * (about to complete Lucy's transformation into a vampire) Your impotent men with their foolish spells cannot protect you from my power. I condemn you to living death. To eternal hunger for living blood!
 * There is no life in this body. I am nothing, lifeless, soulless, hated and feared. I am dead to all the world - hear me! I am the monster that breathing men would kill. I am Dracula.
 * Where is my God? He has forsaken me. It is finished. Give me peace.

Abraham Van Helsing

 * Contrary to some beliefs, the vampire, like any other night creature, can move about by day - though it is not his natural time, and his powers are weak.(Dracula emerges from a box of earth in his younger form)
 * (giving a medical lecture) The vampire bat must consume 10 times its own weight in fresh blood each day, or its own blood cells will die. Cute little vermin, ja? Blood, and the diseases of the blood such as syphilis, will concern us here. The very name "venereal diseases", the "diseases of Venus", imputes to them divine origin. They are involved in that sex problem about which the ethics and ideals of Christian civilization are concerned. In fact, civilization and syphilization have advanced together.
 * Gentlemen, we're not fighting some disease here. Those marks on your dear Miss Lucy's neck were made by something unspeakable out there - dead, but not dead. It stalks us for some dread purpose I do not yet comprehend. To live, it feeds on Lucy's precious blood. It is a beast, a monster!
 * (reading from a book about vampire history) "Here occurs the shocking and frightening history of the wild, berserk Prince Dracula, how he impaled people and roasted them, boiled their heads in a kettle, how he skinned them alive and hacked them to pieces and then... drank their blood." Ja, Dracul... "The blood is the life"...
 * (about Lucy) She lives beyond the grace of God, a wanderer in the outer darkness. She is "Vampyr", "Nosferatu". These creatures do not die like the bee after the first sting, but instead grow strong and become immortal once infected by another Nosferatu. So, my friends, we fight not one beast, but legions that go on age after age after age, feeding on the blood of the living.
 * Vampires do exist. And this one we fight, this one we face, has the strength of twenty or more people, and you can testify for that, Mr. Harker. But he can also control the meaner things of life: the bat, the rodent, the wolf. He can appear as mist, as vapour, as fog, and vanish at will. Now all these things Dracula can do, but he is not free. He must rest in the sacred earth of his homeland to gain his evil power. It is here that we must find him and destroy him utterly.
 * We've all become God's madmen. All of us.

Mina Murray

 * My dear Jonathan has been gone almost a week and, although I was disappointed we could not marry before his departure, I am happy that he got sent on this important assignment. I am longing to hear all the news. It must be so nice to see strange countries. I wonder if we, I mean Jonathan and I, shall ever see them together...
 * A land beyond a great vast forest, surrounded by majestic mountains and lush vineyards and flowers of such frailty and beauty as to be found no where else.
 * The princess... She's a river, filled with tears of sadness and...heartbreak.
 * I love you! Oh, God forgive me, I do!
 * Can a man and a woman really do...that?
 * (VO) (watching Lucy flirt with many suitors at the party) Lucy is a pure and virtuous girl. But, I admit that her free way of speaking shocks me sometimes. Jonathan says it is a defect of the aristocracy that they say what they please. The truth is that I admire Lucy, and I'm not surprised that men flock around her. I wish I were as pretty and as adored as she.
 * (to Van Helsing, while under the influence of Dracula's brides) You've been so good to me, Professor. I know that Lucy harbored secret desires for you. She told me. I too know what men desire. (kisses him) Will you cut off my head and drive a stake through my heart as you did poor Lucy, you murdering bastard?
 * (as light illiminates the chapel) There, in the presence of God, I understood at last how my love could release us all from the powers of darkness. Our love is stronger than death.

Lucy Westenra

 * (to Mina) Is your ambitious John Harker forcing you to learn that ridiculous machine? When he could be forcing you to perform unspeakable acts of desperate passion on the parlour floor!
 * Mina, you've got to go to him. You've got to love him, and marry him right then and there. And I want you to take this, my sister. (gives Mina her ring) It's my wedding gift to you. Don't worry about spoiled little Lucy. I'll be all right. Tell Jonathan oceans of love.
 * (to her fiancé Arthur Holmwood, after becoming a vampire) Come to me, Arthur. Leave these others and come to me. My arms are hungry for you, my darling. Kiss me and caress me, my darling husband, please...

Jonathan Harker

 * Left Budapest early this morning. The impression I had was that we were leaving the west and entering the east. The district I am to enter is in the extreme east of the country, just on the borders of three states, Transylvania, Moldavia and Bukovina, in the midst of the Carpathian Mountains, one of the wildest and least known portions of Europe.
 * I think strange things which I dare not confess to my own soul. The Count, the way he looked at Mina's picture, fills me with dread - as if I have a part to play in a story that is not known to me.
 * I did as Dracula instructed. I wrote three letters - to the firm, to my family, and to my beloved Mina. I said nothing of my fears, as he will read them, no doubt. I know now that I am a prisoner.
 * The letters I have written have undoubtedly sealed my doom. The Count's gypsies, fearless warriors who are loyal to the death to whatever nobleman they serve - day and night they toil, filling boxes with decrepit earth from the bowels of the castle. They are to be delivered to his newly acquired Carfax Abbey in London. Why do they fill these boxes with earth?
 * Dawn. These may be the last words I write in this journal. Dracula has left me with these women, these devils of the pit. They drain my blood to keep me weak, barely alive so I cannot escape. I will try one last time today to escape to the water. There must be passageway to the river, and then away from this cursed land where the devil and his children still walk with earthly feet.

Other

 * Girl in carriage: Pentru că morții umblă repede.
 * Translation: For the dead travel fast.
 * R.M. Renfield: Sângele este viața!
 * Translation: The blood is the life!
 * R.M. Renfield: Master! Master! You promised me eternal life, but you give it to the pretty woman! Doctor Jack! I'm no lunatic, man! I'm a sane man fighting for his soul!
 * Bride 1: [After Dracula confronts the Brides for seducing Harker] N-ai nimic pentru noi seară astă?
 * Translation: Have you nothing for us tonight?
 * Bride 1: [When Mina and Van Helsing are camped outside of the castle] Sora nostră.
 * Translation: Our sister.
 * Bride 2: [When Mina and Van Helsing are camped outside of the castle] Și apoi venim noi!
 * Translation: And then we will come!
 * Mina: [When utilizing Dracula's power to command the weather] Vînt, adu-mi un dor de ducǎ!
 * Translation: Wind, bring me wanderlust!

Dialogue

 * [after Dracula returns to the Castle to find Elisabeta is dead]
 * Cesare: Sufletul ei nu poate să fie salvat. Ea este blestemată. Astă e legea lui Dumnezeu.
 * Dracula: Renunț! Renunț la Dumnezeu!
 * Translation:
 * Cesare: Her soul cannot be saved. She is damned. It is God's law.
 * Dracula: Renounce! I renounce God!

 * Dracula: You will, I trust, excuse me if I do not join you. But, I have already dined, and I never drink... wine.
 * Jonathan Harker: (looks at painting on the wall) An ancestor? I see a resemblance.
 * Dracula: The Order of the Dracul, the Dragon. An ancient society, pledging my forefathers to defend the church against all enemies of Christ. Their relationship was not entirely... successful.
 * Jonathan Harker: Oh. (chuckles) Yes.
 * Dracula: (howls with anger as he draws a sword, holding it at Harker's throat) It is no laughing matter! We Draculs have a right to be proud! What devil or witch was ever so great as Attila, whose blood flows in these veins?! Blood... (laughs a bit) is too precious a thing in these times. The warlike days are over. The victories of my great race are but a tale to be told. (tosses the sword on the table) I am the last of my kind.
 * Jonathan Harker: (standing with a courtesy) I have offended you with my ignorance, Count. Forgive me.

 * [After Dracula discovers the brides have seduced Harker]
 * Bride 1: Tu n-ai iubit niciodată.
 * Dracula: Nu-i adevărat. Și eu pot să iubesc, și o să iubesc din nou.
 * Translation:
 * Bride 1: You never loved.
 * Dracula: It's not true. I too can love, and I will love again.

 * Quincey Morris: And may I say that Miss Lucy is hotter than a June bride riding bareback buck naked in the middle of the Sahara!
 * Arthur Holmwood: I would watch my colonial tongue if I were you.

 * Jack Seward: (about Lucy's illness) Those marks on her throat. No disease, no trituration, I'm sure the blood loss occurred there.
 * Van Helsing: Oh? Where did the blood go? You were once a careful student, Jack. Use your brain. Where did the blood go? Tell me.
 * Jack Seward: The bed clothes would be covered in blood...
 * Van Helsing: Exactly. You do not let your eyes see nor your ears hear that which you cannot account for.
 * Jack Seward: Something just went up there, sucked it out of her, and flew away, I suppose? (Quincey chuckles)
 * Van Helsing: Ja. Why not?
 * Arthur Holmwood: (irritated) That's brilliant. That's absolutely brilliant. Will one of you learned doctors, or whatever you are, kindly tell me what is going on with my Lucy?
 * Van Helsing: Jack, you are a scientist! You do not think that there are things in this universe which you cannot understand and which are true: mesmerism, hypnotism...
 * Jack Seward: (turning away) You and Charcot have proved hypnotism! (turns back, only to find that Van Helsing has vanished)
 * Van Helsing's voice: ...telekinesis, materialization, astral bodies...
 * Jack Seward: Professor?
 * Arthur Holmwood: Where the hell did he go?
 * Van Helsing: (steps out from behind a nearby obelisk) See?
 * Jack Seward: I feel like a blundering novice.

 * Van Helsing: Guard her well, Mr. Morris! Do not fail here tonight! We are dealing with forces beyond all human experience, and enormous power. So guard her well, otherwise your precious Lucy will become a bitch of the Devil! A whore of darkness!
 * Quincey Morris: (pushes him away in disgust) Well, you're a sick old buzzard!
 * Van Helsing: (laughs) Hear me out, young man. Lucy is not a random victim, attacked by mere accident. You understand, no? She is a willing recruit, a breathless follower, a wanton follower - I dare say, a devoted disciple! She is the Devil's concubine!

 * (At Lucy's funeral)
 * Van Helsing: Jack, come here. I know how deeply you loved her. That is why you must trust me, and believe.
 * Doctor Jack Seward: Believe? How can I believe?
 * Van Helsing: I want you to bring me, before nightfall, a set of postmortem knives.
 * Doctor Jack Seward: (appalled) An autopsy?! On Lucy?!
 * Van Helsing: No, no, no, not exactly, I just want to cut off her head and take out her heart.

 * Mina: Doctor?
 * Van Helsing: Ja?
 * Mina: How did Lucy die? Was she in great pain?
 * Van Helsing: Ja, she was in great pain; then we cut off her head and drove a stake through her heart and burned it, and then she found peace.
 * Jonathan Harker: (choking into his wine) Doctor! Please!

 * Mina: I want to be what you are, see what you see, love what you love.
 * Dracula: Mina, to walk with me you must die to your breathing life, and be reborn to mine.
 * Mina: You are my love... and my life, always.
 * Dracula: Then, I give you life eternal. Everlasting love. The power of the storm, and the beasts of the earth. Walk with me to be my loving wife, forever.

 * (Dracula is about to feed Mina his blood, but restrains himself)
 * Dracula: No! I cannot let this be.
 * Mina: Please, I don't care! Make me yours!
 * Dracula: You will be cursed as I am, and walk in the shadow of death for all eternity. I love you too much... to condemn you.
 * Mina: Take me away from all this death... (drinks)

 * Dracula: You think you can destroy me with your idols? I who served the Cross, I who commanded nations, hundreds of years before you were born?!
 * Van Helsing: Your armies were defeated! You tortured and impaled thousands of people!
 * Dracula: I was betrayed. Look what your God has done to me!
 * Van Helsing: No! Your war with God is over, you must pay for your crimes!

Taglines

 * [from teaser trailer] Their names are legendary, their destinies linked. An ageless myth meets an uncompromising master.
 * [from TV spot] From one of the most celebrated filmmakers of our time... comes the most unforgettable love story of all time.
 * [from TV spot] Nothing you've ever seen, nothing you've ever experienced, nothing you've ever imagined... can prepare you for what's coming.
 * [from TV spot] Critics are saying: "Dazzling". "Romantic". "Alluring". "Classic". "Unforgettable". "Lavish". "Astonishing". Words can persuade you, but nothing can prepare you.
 * Beware...
 * Love never dies.
 * The blood is the life.

Credits

 * Gary Oldman - Count Dracula
 * Keanu Reeves - Jonathan Harker
 * Winona Ryder - Wilhemina (Mina) Murray/Elisabeta
 * Anthony Hopkins - Abraham Van Helsing/Cesare
 * Richard E. Grant - Dr. Jack Seward
 * Billy Campbell - Quincey Morris
 * Cary Elwes - Arthur Holmwood
 * Sadie Frost - Lucy Westenra
 * Tom Waits - R.M. Renfield
 * Monica Bellucci - Bride
 * Michaela Bercu - Bride
 * Florina Kendrick - Bride

title: Bram Stoker's Dracula


text:
User talk:Exit~enwikiquote

By the way, would you like to preview your edit before you save? Preview is available if you push the botton "Show preview" which is at the right of "Save page" botton. Thank you! --Aphaia 23:48, 21 Jun 2005 (UTC)

Hello !
Hello ! I just want to thank you. I learn the romanian language, and I wanted to find the romanian quotes in my favorite movie of all time, Dracula by Coppola. Here I have found exactly what I was searching for ! Thank you very much !

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 Exit. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Exit~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 23:22, 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) 05:47, 19 April 2015 (UTC)

title: User talk:Exit~enwikiquote


text:
Talk:Milton Friedman

Hello, I am really interested in Friedman's macroeconomic views. I would like to know whether there are any current studies, experiments or predictive models comparing or parralleling Friedman's theories to what is happening in the current Chinese and European Union economies? Thanks to all who respond.

Corporate social responsibility
The quotation, "The Social Responsibility of Business is to Increase its Profits", listed in the Wikiquote article as unsourced, is actually the title of a New York Times Magazine article by Friedman from September, 1970. Here is a link to the full text: http://www.colorado.edu/studentgroups/libertarians/issues/friedman-soc-resp-business.html

I suggest someone moves the quotation from the unsourced section.

 * I have now added two sourced quotes from this article and removed the phrase from the unsourced section. ~ Kalki 19:33, 20 January 2008 (UTC)

Corruption
We should probably move the quote "Corruption is government intrusion into market efficiencies in the form of regulations" from "Unsourced" to "Misattributed". Unless someone can come up with the source for that quote, it looks like it is an imaginary quote written for a monologue in the movie "Syriana". I can't find it anywhere else and, importantly, it doesn't match up with any of Friedman's other quotes about corruption or regulation.

Unsourced

 * These should be provided with sources before being moved back into the article.

 * Is it really true that political self-interest is somehow nobler than economic self-interest?

 * I am a limited-government libertarian.

 * Inflation is the one form of taxation that can be imposed without legislation.

 * We don't have a desperate need to grow. We have a desperate desire to grow.

 * We have a system that increasingly taxes work and subsidizes non-work.

 * What is not forbidden in Sweden, is obligatory.

 * What would the people who sold us goods do with the money? They'd get dollars. What would they do with the dollars? Eat them?!
 * In response to a suggestion that total free trade would end in cheaper foreign products flooding the market and causing unemployment.

 * If you pay people not to work and tax them when they do, don't be surprised if you get unemployment.

 * Everywhere, and at all times, economic progress has meant far more to the poor than to the rich.

 * Complete free trade is not politically feasible. Why? Because it's only in the general interest and in no one's special interest. The benefits of a tariff are visible. [Union workers] can see they are "protected". The harm which a tariff does is invisible. It's spread widely. There are people that don't have jobs because of tariffs but they don't know it.

 * The stock market and economy are two different things.

 * If you put the federal government in charge of the Sahara desert in five years there’d be a shortage of sand.

The quote "Nothing is so permanent as a temporary government program." is found in "Tyranny of the Status Quo," 1984, p. 115.
 * There is nothing so permanent as a temporary government program.

 * So long as large sums of money are involved — and they are bound to be if drugs are illegal — it is literally impossible to stop the traffic, or even to make a serious reduction in its scope.

 * There is no logical basis for the prohibition of marijuana. $7.7 billion is a lot of money, but that is one of the lesser evils. Our failure to successfully enforce these laws is responsible for the deaths of thousands of people in Colombia. I haven't even included the harm to young people. It's absolutely disgraceful to think of picking up a 22-year-old for smoking pot. More disgraceful is the denial of marijuana for medical purposes.

 * I've located the source for Friedman's quote: "Most economic fallacies derive from the neglect of this simple insight, from the tendency to assume that there is a fixed pie, that one party can gain only at the expense of another." It's from his book "Free To Choose" (1980). Will add back to main page. I guess that means it can also be removed from the list above. 93.125.232.127 18:01, 12 October 2010 (UTC)

Broken Link ( removed from External Links Section )
I have removed the following link : http://video.google.com/videoplay?docid=6813529239937418232&q=milton+friedman A video presentation of Friedman on freedom and the government -- from the External Links Section : produces a 404 error when clicked on. Documenting this change here in case someone may know of a new +/or alternative location for this video presentation. CononOfSamos (talk) 19:26, 10 October 2015 (UTC)

title: Talk:Milton Friedman


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User talk:Writem

By the way, please put licence information on your upload (their copyright status including licence and photographer) or we have to delete them. Thank you. --Aphaia 01:50, 22 Jun 2005 (UTC)

title: User talk:Writem


text:
Hawaii Five-O (1968 TV series)

 * Seasons: 1 2 | Main

 * For quotes from the 2010–2020 series, see Hawaii Five-0 (2010 TV series).

Hawaii Five-O (1968–1980) was an American television series, that aired on CBS, about a fictional Hawaiian state police unit run by Detective Steve McGarrett. In April, of 1980, CBS ended the series after 12 seasons.

Seasons

 * Season 1
 * Season 2
 * Season 5

Cast

 * Jack Lord - Steve McGarrett (1920-1998)
 * James MacArthur - Danny "Danno" Williams (1968–1979)
 * Gilbert Lani "Zulu" Kauhi - Kono Kalakaua (1968–1972)
 * Kam Fong - Chin Ho Kelly (1968–1978)
 * Glenn Cannon - Attorney General John Manicote (1932-2013)
 * Al Harrington - Ben Kokua (1972–1975)
 * Herman Wedemeyer - Duke Lukela (1971–1980)
 * Richard Denning - Governor Paul Jameson played by (1968–1980)
 * Khigh Dhiegh - Wo Fat (1910-1991)

title: Hawaii Five-O (1968 TV series)


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User talk:24.36.35.10

~ MosheZadka (Talk) 06:35, 22 Jun 2005 (UTC)

title: User talk:24.36.35.10


text:
User:PaulHammond

Hi. I'm Paul, and I'm a Wikipedia editor.

For more information look at my Wikipedia user page

title: User:PaulHammond


text:
Charlie and the Chocolate Factory (film)

Charlie and the Chocolate Factory is a 2005 British-American musical family film about a young boy who wins a tour through the most magnificent chocolate factory in the world, led by the world's most unusual candy maker.
 * Directed by Tim Burton. Written by John August, based on the 1964 novel by Roald Dahl.

Oompa-Loompas are crazy for Coco-Beans taglines

Willy Wonka

 * Good morning, starshine. The Earth says hello.
 * Everything in this room is eatable. Even I'm eatable. But that is called cannibalism, my dear children, and is in fact frowned upon in most societies. Enjoy.

Dialogue

 * Joe: Wouldn't it be something, Charlie, to open a bar of candy and find a Golden Ticket inside?
 * Charlie: I know. But I only get one bar a year. For my birthday.
 * Mrs. Bucket: Well, it's your birthday next week.
 * Josephine: You have as much chance as anybody does.
 * George: Balderdash. The kids who're going to find the Golden Tickets are the ones who can afford to buy candy bars every day. Our Charlie gets only one a year. He doesn't have a chance.
 * Josephine: Everyone has a chance, Charlie.
 * George: Mark my words. The kid who finds the first ticket will be fat, fat, fat!
 * [We cut to Augustus Gloop at the butcher shop in Germany]

 * Mike: [in the middle of playing a video game] DIE!! DIE!! DIE!!!!

 * George: There's plenty of money out there. They print more every day. But this ticket - There are only five of them in the whole world, and that's all there's ever going to be. Only a dummy would give this up for something as common as money. Are you a dummy?
 * Charlie: No, sir.
 * George: Then get that mud off your pants. [gives two thumbs up] You've got a factory to go to!
 * [Charlie smiles]

 * Charlie: Mr. Wonka, why would Augustus' name already be in the Oompa-Loompa song? Unless they-
 * Wonka: Improvisation is a parlor trick. Anyone can do it. [turns to Violet] You, little girl, say something. Anything.
 * Violet: Chewing gum.
 * Wonka: Chewing gum is really gross, chewing gum I hate the most. See? Exactly the same.
 * Mike: No, it isn't.
 * Wonka: Uh, you really shouldn't mumble because I can't understand a word you're saying.

 * Wonka: You're all quite short, aren't you?
 * Violet: Well, yeah, we're children.
 * Wonka: Well, that's no excuse, I was never as short as you.
 * Mike: You were once.
 * Wonka: Was not! Know why? Because I distinctly remember putting a hat on top of my head. Look at your short little arms. You could never reach.

 * Mr. Salt: [about the squirrels taking Veruca] Where are they taking her?
 * Wonka: Where all the other bad nuts go, to the garbage chute.
 * Mr. Salt: Where does the chute go?
 * Wonka: To the incinerator. But don't worry, we only light it on Tuesdays.
 * Mike: Today is Tuesday.
 * Wonka: Well, there's always a chance they decided not to light it today.

 * [Wonka, Charlie, Mike, Mr. Teevee, and Grandpa Joe are whizzing downward through the Exploding Candy Room in the Great Glass Elevator]
 * Mike: Why is everything here completely pointless?
 * Charlie: Candy doesn't have to have a point. That's why it's candy.
 * [Wonka smiles endearingly]
 * Mike: It's stupid.
 * [Wonka has a flashback with having a heated row with his father]
 * Wilbur: [speaking through Mike] Candy is a waste of time. [cut to the Wonka house] No son of mine is going to be a chocolatier!
 * Young Willy: [enraged] Then I'll run away, to Switzerland! Bavaria! The candy capitals of the world!
 * Wilbur:: Go ahead. But I won't be here when you come back.
 * [Young Willy leaves the house out of anger, walks through a bunch of flags, and runs into a security guard]
 * Security Guard: Sorry son, but we are closing for the night. [reveals that it was just a mall store called ‘Flags Of The World’. Young Willy comes back and finds out that his house is missing, as he stares at it in shock]

 * Wonka: Oh, thank heavens, he's completely unharmed.
 * Mr. Teavee: Unharmed? What are you talking about?!
 * Mike: [in high-pitched voice] Just put me back in the other way.
 * Wonka: There is no other way. It's television, not telephone. It's quite a difference.

Cast

 * Charlie Bucket - Freddie Highmore
 * Willy Wonka - Johnny Depp
 * Grandpa Joe - David Kelly
 * Mrs. Bucket - Helena Bonham Carter
 * Mr. Bucket - Noah Taylor
 * Mrs. Scarlett Beauregarde - Missi Pyle
 * Mr. Salt - James Fox
 * The Oompa-Loompas - Deep Roy
 * Dr. Wilbur Wonka - Christopher Lee
 * Mr. Teavee - Adam Godley
 * Mrs. Gloop - Franziska Troegner
 * Violet Beauregarde - AnnaSophia Robb
 * Veruca Salt - Julia Winter
 * Mike Teavee - Jordan Fry
 * Augustus Gloop - Philip Wiegratz
 * Young Willy Wonka - Blair Dunlop
 * Grandma Georgina - Liz Smith
 * Grandpa George - David Morris
 * Grandma Josephine - Eileen Essell
 * Mrs. Salt - Francesca Hunt
 * Mr. Gloop - Harry Taylor


text:
User talk:86.132.164.22

Hi. I reverted your changes to Dinosaur Comics -- they were incorrect (click on the link, and see the tooltip -- I just have). If this tooltip does appear, please feel free to add it (not change an existing quote) with a proper link. Thanks, ~ MosheZadka (Talk) 15:11, 22 Jun 2005 (UTC)

title: User talk:86.132.164.22


text:
User talk:80.1.233.106

Hi. I reverted your changes to Bill Hicks because they appeared to contain deletions of many quotes, in addition to rearranging and possibly adding quotes. If you feel that your changes are beneficial, please explain why on the talk page, and also please feel free to add any quotes that you have. However, deleting existing quotes should be taken with care -- if you have specific reasons to think some are misquotes, it might be better to move them to a "misattributions" section. Thanks in advance, ~ MosheZadka (Talk) 15:16, 22 Jun 2005 (UTC)

title: User talk:80.1.233.106


text:
Loreena McKennitt

Loreena McKennitt (born 17 February 1957) is a Canadian composer, songwriter, singer, harpist and pianist.

Quotes

 * To be a catalyst is one of my life’s objectives. I’ve been inspired by many people who in turn have been catalysts. It’s very interesting to see the waves of interest come and go in Celtic territory. If I can be a catalyst for other people, that’s wonderful.
 * Interview (25 September 1991), published in "Times of discovery" by Anil Prasad at Innerviews

 * May, 1993 - Stratford... have been reading through the poetry of 15th century Spain, and I find myself drawn to one by the mystic writer and visionary St. John of the Cross; the untitled work is an exquisite, richly metaphoric love poem between himself and his god. It could pass as a love poem between any two at any time ... His approach seems more akin to early Islamic or Judaic works in its more direct route to communication to his god... I have gone over three different translations of the poem, and am struck by how much a translation can alter our interpretation. I am reminded that most holy scriptures come to us in translation, resulting in a diversity of views.
 * Notes from McKennitt's journals in the CD booklet for ''The Mask and Mirror '

 * I have come to use the pan-Celtic history, which spans from 500 BC to the present, as a creative springboard. The music I am creating is a result of traveling down that road and picking up all manner of themes and influences, which may or may not be overtly Celtic in nature.
 * Website notes to The Mask And Mirror

All Souls Night

 * Music sample from Quinlan Road

 * I can see lights in the distance Trembling in the dark cloak of night Candles and lanterns are dancing, dancing A waltz on All Souls Night.

 * Bonfires dot the rolling hillsides Figures dance around and around To drums that pulse out echoes of darkness And moving to the pagan sound.

 * Standing on the bridge that crosses The river that goes out to the sea The wind is full of a thousand voices They pass by the bridge and me.

The Old Ways

 * Music sample from Quinlan Road

 * The thundering waves are calling me home to you The pounding sea is calling me home to you

 * Suddenly I knew that you'd have to go Your world was not mine, your eyes told me so Yet it was there I felt the crossroads of time And I wondered why.

 * As we cast our gaze on the tumbling sea A vision came o'er me Of thundering hooves and beating wings In clouds above.

 * As you turned to go I heard you call my name, You were like a bird in a cage spreading its wings to fly "The old ways are lost," you sang as you flew And I wondered why.

The Mystic's Dream

 * Music sample from Quinlan Road

 * A clouded dream on an earthly night Hangs upon the crescent moon A voiceless song in an ageless light Sings at the coming dawn Birds in flight are calling there Where the heart moves the stones It's there that my heart is calling All for the love of you

 * A painting hangs on an ivy wall Nestled in the emerald moss The eyes declare a truce of trust And then it draws me far away Where deep in the desert twilight Sand melts in pools of the sky When darkness lays her crimson cloak Your lamps will call me home

 * And so it's there my homage's due Clutched by the still of the night And now I feel you move Every breath is full So it's there my homage's due Clutched by the still of the night Even the distance feels so near All for the love of you.

The Dark Night of The Soul

 * An adaptation by McKennitt of the untitled mystic poem by St. John of the Cross which is usually known by this name. Music sample from Quinlan Road

 * Upon a darkened night the flame of love was burning in my breast And by a lantern bright I fled my house while all in quiet rest. Shrouded by the night and by the secret stair I quickly fled. The veil concealed my eyes while all within lay quiet as the dead.

 * Oh night thou was my guide Oh night more loving than the rising sun Oh night that joined the lover to the beloved one transforming each of them into the other.

 * Upon that misty night in secrecy, beyond such mortal sight Without a guide or light than that which burned so deeply in my heart That fire t'was led me on and shone more bright than of the midday sun To where he waited still it was a place where no one else could come.

 * Within my pounding heart which kept itself entirely for him He fell into his sleep beneath the cedars all my love I gave From o'er the fortress walls the wind would his hair against his brow And with its smoothest hand caressed my every sense it would allow.

 * I lost myself to him and laid my face upon my lover's breast And care and grief grew dim as in the morning's mist became the light There they dimmed amongst the lilies fair.

Celtic Women in Music interview (1999)

 * Interview in Celtic Women in Music : A Celebration of Beauty and Sovereignty (1999) by Mairéid Sullivan

 * There is a wonderful old Chinese proverb that I love, "A good traveler has no fixed plans and is not intent on arriving". I think about my personal approach to musical projects much like a travel writer might approach the preparation for a book. You latch on to a certain theme or historical event and follow that into the unknown, while, at the same time, expanding on those themes.

 * Until the early nineties, I was under the impression that the Celts were this mad collection of anarchists from Ireland, Scotland and Wales. When I saw an exhibition in Venice, I discovered they were a vast collection of tribes originating from Middle and Eastern Europe as far back as 500 BC, and that over the centuries they migrated and integrated with people all over the world. So I've used this cultural history as a creative muse. With The Book Of Secrets in particular, I was interested in beginning with their earlier and more Eastern history

 * One of the most wonderful and engaging things I've learned is that we are the culmination and extension of each other's histories and there is more that binds us together than separates us, and in discovering this, perhaps our needs are timeless and universal. I have a very deep interest in religion and spirituality. I like the Sufi perspective, which suggests that it is better to participate in the world than to become detached from the world.

title: Loreena McKennitt