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Talk:Hadith

If this page is meant to be a collection of hadith it should simply redirect to Muhammad, as all quotations of him by others are considered to be some level of hadith. The only purpose a seperate page for "Hadith" would properly serve is as a place where quotes by others about hadith, or collections of hadith could be gathered. ~ Kalki 06:09, 8 April 2007 (UTC)

I made the comment above after just a glance at the page. I just read the article more fully and perceive that this might be what the page was intended for after all. ~ Kalki 06:12, 8 April 2007 (UTC)

Someone has deleted all the hadiths that were on this page (which were all sourced and referenced to the appropriate book) and replaced them with statements about wife beating, martyrdom operations etc, which are not hadiths but excerpts from various speeches given by contemporary speakers. I don't know how to revert this page back to its original form, so I have deleted the quotes. Thanks..

Can someone verify the authority of the hadiths currently on the page as of 8-7-10?

It seems that several quotes are synthesis or taken out of context. The article need a clean up to comply with WQ:NPOV. Rupert Loup 08:49, 14 August 2020 (UTC)

Why were the articles Bukhari and Sahih Muslim merged into this article?
Why were the articles Bukhari and Sahih Muslim merged into this article? I don't understand the reason for this. They are quite long articles and should be separate articles as they were before. --დამოკიდებულება (talk) 23:17, 15 August 2020 (UTC)

Deletion of quotes should not be "camouflaged" or without explanation
Deleting quotes without explanation even in the edit summary makes it harder to for everyone at wikiquote like here:  even if it happened only by accident.

Even if other changes were made in the same edit, the deletions should still be marked in the edit summary and on the talkpage.

 * Deleted quotes below:
 * Sahih Muslim (1:33) - "I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.

This quote
 * Narrated Abu Huraira: Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them).
 *

was replaced  with a different quote from, even though the deleted quote seems to be more widely quoted.

Quotes should never be removed without a comment in the edit summary, and should almost always be moved to the Talk page with a note that they were removed from the article, giving full reasoning.

 * A verse from Bukhari was replaced with a different but similar one.
 * The original version has almost 13,000 google hits. (see Google search: "I have been made victorious with terror" bukhari)
 * The replaced version has about 1,000 google hits. (see Google search: "I was made victorious with awe" bukhari)
 * And the first version is more poignant and eloquent.
 * Is there a reason for the change to the less used (see google search results) and less poignant version?--დამოკიდებულება (talk) 19:20, 19 August 2020 (UTC)

 * Rupert loup, you deleted a quote claiming Unclear reference.
 * The reference was only unclear because you yourself deleted the reference the day before !

Undiscussed page moves
Copy of discussion at Talk:Sahih Muslim and other related articles:

This is a large article that was moved without any discussion to the title Hadith. Such pages should not be moved without discussion and consensus.

In this case, on wikipedia we have a general article on Hadith and separate articles on Bukhari and so on. Why not follow the same organization on wikiquote?

This is one of a series of undiscussed page moves.

These should be stand alone articles, and not merged into a single article.

Muhammad Muhsin Khan
The article has a note on the translation by Muhammad Muhsin Khan. Is the note is implying that the translation is not reliable? If so, why is the translation used and not being replaced? Are there better translations of the Bukhari in English available? AFAIK, there are no complete "secular" translations of the Bukhari by secular academics into English, if that is what is meant, and one has to do with the best that is available. According to wikipedia it is the "first complete English translation of Sahih Al-Bukhari"  and it seems to be widely used in scholarly sources.

Deleted quotes

 * Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and 'I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them). Narrated in Abu Huraira. Sahih Bukhari 4,52,220, see also Sahih Muslim 4,1062, Sahih Muslim 4,1063, Sahih Muslim 4,1066, Sahih Muslim 4,1067 and Sahih Bukhari 9,87,127. Muhammad as quoted in Robert Spencer,  (2006). pp. 165–66  . Sahih Bukhari 4:52:220
 * The Prophet said, "Who is ready to kill Ka'b ibn al-Ashraf who has really hurt Allah and His Apostle?" Muhammad bin Maslama said, "O Allah's Apostle! Do you like me to kill him?" He replied in the affirmative. So, Muhammad bin Maslama went to him (i.e. Ka'b) and said, "This person (i.e. the Prophet) has put us to task and asked us for charity." Ka'b replied, "By Allah, you will get tired of him." Muhammad said to him, "We have followed him, so we dislike to leave him till we see the end of his affair." Muhammad bin Maslama went on talking to him in this way till he got the chance to kill him. Narrated Jabir bin 'Abdullah Sahih Bukhari 4,52,270, see also Sahih Bukhari 5,59,369, Sahih Muslim 19,4436. Muhammad as quoted in Robert Spencer,  (2006). pp. 115–16
 * The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle." Narrated As-Sab bin Jaththama Sahih Bukhari 4,52,256, see also Sahih Muslim 19,4321, Sahih Muslim 19,4322, Sahih Muslim 19,4323 Muhammad as quoted in Robert Spencer,  (2006). pp. 97–98

 * Sahih Muslim (1:33) - "I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.

title: Talk:Hadith


text:
Concluding Unscientific Postscript to Philosophical Fragments

Concluding Unscientific Postscript to the Philosophical Fragments (Danish: Afsluttende uvidenskabelig Efterskrift til de philosophiske Smuler) is an 1846 work by Søren Kierkegaard. The work is poignant attack against Hegelianism, the philosophy of Georg Wilhelm Friedrich Hegel. The work is also famous for its dictum, Subjectivity is Truth.

Quotes

 * Concluding Unscientific Postscript to Philosophical Fragments, A Mimical-Pathetic-Dialectical Compilation an Existential Contribution Volume I, presented as "by Johannes Climacus, edited by Soren Kierkegaard"; as edited and translated by Howard V. Hong and Edna H. Hong (1992) Princeton University Press

Introduction

 * But I must ask you Socrates, what do you suppose is the upshot of all this? As I said a little while ago, it is the scrapings and shavings of argument, cut up into little bits. – Greater Hippias, 304a
 * Frontpiece

 * Philosophical Fragments was only supposed to clothe the issue in historical costume. The issue was the difficulty. Without wanting to affront anyone, I am of the opinion that not every young graduate in theology would have been capable of presenting the issue with even the same dialectical rhythm with which it is done in the pamphlet. I am also of the opinion that not every young graduate in theology, after reading the pamphlet would be able to set it aside and then on his own to present the issue with just the same dialectical clarity with which it is elucidated in the pamphlet.
 * p. 10

 * Although an outsider, I have at least understood this much, that the only unforgivable high treason against Christianity is the single individual’s taking his relation to it for granted.
 * p. 16

Part One – The Objective Issue Of The Truth Of Christianity

 * inspiration is indeed an object of faith, is qualitatively dialectical, not attainable by means of quantification
 * p. 29

 * The more objective the observer becomes, the less he builds an eternal happiness, that is, his eternal happiness, on his relation to his observation, because an eternal happiness is a question only for the impassioned, infinitely interested subjectivity.
 * p. 32

 * It is Christianity itself that attaches an enormous importance to the individual subject; it wants to be involved with him, him alone, and thus with each one individually. What has been intimated here has been emphasized in Fragments frequently enough, namely, that there is no direct and immediate transition to Christianity, and therefore all those who in that way want to give a rhetorical push in order to bring one into Christianity or even help one into it by a thrashing-they are all deceivers-no, they know not what they do.
 * p. 49

 * We have become so objective that even the wife of a civil servant argues from the whole, from the state, from the idea of society, from geographic scientificity to the single individual.
 * p. 51

 * The speculative thinker just wants to look at Christianity.
 * p. 52

Part Two - The Subjective Issue

 * Not even Satan himself is able, as a third party, to say anything with definitness as a third party. However, God can never become a third party when he is part of the religious. The more objective the world and individual subjectivities become, the more difficult it becomes with the religious categories, which are precisely in the sphere of subjectivity. That is why it is almost an irreligious exaggeration to want to be world-historical, scholarly-scientific, and objective with regard to the religious.
 * p. 66

 * Whereas objective thinking is indifferent to the thinking subject and his existence, the subjective thinker as existing is essentially interested in his own thinking, is existing in it. Therefor his has another kind of reflection, specifically, that of inwardness, of possession, whereby it belongs to the subject and no one else. The subjective existing thinker is aware of the dialectic of communication.
 * p. 72

 * Socrates is standing and gazing into space; then two passers-by come along and one says to the other: What is that man doing? The other replies: Nothing. Let us suppose that one of them has a little more of an idea of inwardness. He describes Socrates action as a religious expression and says: He is absorbed in the divine; he is praying. Let us concentrate on the latter expression “He is praying.” But is he using words, perhaps ever so many words? No Socrates understood his God-relationship in such a way that he did not dare to say anything at all for fear of talking a lot of nonsense and for fear of having a wrong desire fulfilled.
 * p. 90

 * Truth is subjectivity.

 * It is subjectivity that Christianity is concerned with, and it is only in subjectivity that its truth exists, if it exists at all; objectively, Christianity has no existence.

 * The basis of the paradox of Christianity is that it continually uses time and the historical in relation to the eternal.
 * p. 95

 * Contingent truths of history can never become the demonstrations of necessary truths of reason.
 * p. 97

 * When someone is to leap he must certainly do it alone and also be alone in properly understanding that it is an impossibility. … the leap is the decision.
 * p. 102

 * A system that is not entirely finished is a hypothesis, whereas a half-finished system is nonsense and a fragment of a system is also nonsense. Consequently, (a) a logical system can be given; (b) but a system of existence cannot be given.
 * p.107-109

 * But who is the systematic thinker? Well, it is he who himself is outside existence and yet in existence, who in his eternity is forever concluded and yet includes existence within himself-it is God.
 * p. 119

 * Let me be as if created for the sake of a whim; this is the jest. Yet I shall with the utmost strenuousness will the ethical; this is the earnestness.
 * p. 137

 * Philosophy (Hegel) seeks speculatively to confuse the ethical for the single individual with the world-historical task for the human race. The ethical is the highest task assigned to every human being.
 * p. 151

 * To God, world history is the royal stage where he, not accidentally but essentially, is the only spectator, because he is the only one who can be that. Admission to this theater is not open to any existing spirit. If he fancies himself a spectator there, he is simply forgetting that he himself is supposed to be the actor in that little theater and is to leave it to that royal spectator and poet how he wants to use him in that royal drama, The Drama or Dramas. This applies to the living, and only they can be told how they ought to live; and only by understanding for oneself can one be lead to reconstruct a dead person’s life, if it must be done at all and if there is time for it. But it is indeed upsidedown, instead of learning by living one’s own life, to have the dead live again, then to go on wanting to learn from the dead, whom one regards as never having lived, how one ought — indeed, it is unbelievable how upside-down it is — to live — if one is already dead.
 * p. 158

 * If in my relationship with God I regard what I am doing as good and do not keep watch over myself with the infinite’s mistrust of me, then it is just as if God, too, were content with me, because God is not something external, but is the infinite itself, is not something external that quarrels with me when I do wrong but the infinite itself that does not need scolding words, but whose vengeance is terrible-the vengeance that God does not exist for me at all, even though I pray. To pray is an action.
 * p. 162-163

 * What does it mean to die? What does it mean to be immortal? What does it mean to marry? I am indeed the one who continually says that between the simple person’s and the wise person’s knowledge of the simple there is only the ludicrous little difference-that the simple person knows it, and the wise person knows that he knows it or knows that he does not know it.
 * p. 165, 171, 180, 183

 * When an assistant professor, every time his coattails reminds him to say something, says de omnibus dubitandum est [everything must be doubted] and briskly writes away on a system in which there is sufficient internal evidence in every other sentence that the man has never doubted anything-he is not considered lunatic.
 * p. 194-195

 * He wants to convince [others] that he is not a lunatic and therefore paces up and down the floor and continually says, "Boom! The Earth is round!". But is the earth not round? ... is he a lunatic, the man who hopes to prove that he is not a lunatic by stating a truth universally accepted and universally regarded as objective?
 * p. 195

 * Here is such a definition of truth: An objective uncertainty, held fast through appropriation with the most passionate inwardness, is the truth, the highest truth there is for an existing person. At the point where the road swings off (and where that is cannot be stated objectively, since it is precisely subjectivity), objective knowledge is suspended. Objectively he then has only uncertainty, but this is precisely what intensifies the infinite passion of inwardness, and truth is precisely the daring venture of choosing the objective uncertainty with the passion of the infinite. I observe nature in order to find God, and I do indeed see omnipotence and wisdom, but I also see much that troubles and disturbs. The sum total of this is an objective uncertainty, but the inwardness is so very great, precisely because it grasps this objective uncertainty with all the passion of the infinite. In a mathematical proposition, for example, the objectivity is given, but therefore its truth is also an indifferent truth.
 * p. 203

 * The speculative thinker believes only to a certain degree-he puts his hand to the plow and looks around in order to find something else to know. In a Christian sense, what he finds to know is hardly anything good.
 * p. 230

 * Every human being is spirit and truth is the self-activity of appropriation.
 * p. 242

 * The inwardness of truth is not the chummy inwardness with which two bosom friends walk arm in arm with each other but is the separation in which each person for himself is existing in what is true.
 * p. 249

Appendix: A Glance at Contemporary Effort in Danish Literature

 * Either/Or has the existence-relation between the esthetic and the ethical materialize into existence in the existing individuality. The book is an indirect polemic against speculative thought, which is indifferent to existence. That there is no conclusion and no final decision is an indirect expression for truth as inwardness and in this way perhaps a polemic against truth as knowledge.
 * p. 252-253

 * That Either/Or ends precisely with the upbuilding truth was remarkable to me. … The Christian truth as inwardness is also upbuilding but this by no means implies that every upbuilding truth is Christian; the upbuilding is a wider category.
 * p. 256

 * Whether in other respects Fear and Trembling and Repetition have any worth, I shall not decide. If they do have worth, the criterion will not be didactic paragraph-pomposity. If the misfortune of the age is to have forgotten what inwardness is, then one should not write for “paragraph-gobblers,” but existing individualities must be portrayed in their agony when existence is confused for them, which is something different from sitting safely in a corner by the stove and reciting. The production must continually have passion.
 * p. 264-265

 * Just as “fear and trembling” is the state of the teleologically suspended person when God tempts him, so also is anxiety the teleologically suspended person’s state of mind in that desperate exemption from fulfilling the ethical. When truth is subjectivity, the inwardness of sin as anxiety in the existing individual is the greatest possible distance and the most painful distance from the truth.
 * p. 268-269

 * The Concept of Anxiety differs from the other pseudonymous works in that its form is direct and even somewhat didactic. … Finally, then, came my Fragments. By now, existence-inwardness was defined to the extent that the Christian-religious could be brought up without being immediately confused with all sorts of things. Yet one thing more, Magister Kierkegaard’s upbuilding discourses kept pace with the pseudonymous books, which to my mind was a hint that he had kept himself posted, and to me it was striking that the four most recent discourses have a carefully shaped touch of the humorous. What is arrived at in immanence presumably ends in the same way.
 * p. 270

 * The presence of irony does not necessarily mean that the earnestness is excluded. Only assistant professors assume that.
 * p. 277

 * My Fragments approached Christianity in a decisive way, without, however, mentioning its name or Christ’s name. … In an age of knowledge, in which all are Christians and know what Christianity is, it is only too easy to use the holy names without meaning anything thereby, to rattle off the Christian truth without having the least impression of it.
 * p. 281-283

 * Suffering is the 70,000 fathoms of water upon whose depths the religious person is continually. But suffering is precisely inwardness and is separated from esthetics and ethical existence-inwardness.
 * p. 288

 * Hegelian philosophy culminates in the thesis that the outer is the inner and the inner is the outer. With this, Hegel has finished. … The religious definitely establishes the contrast between the outer, and the inner, which is defined as contrast.
 * Note p. 296-297

 * Existing is something quite different from knowing.
 * p. 298

Chapter III Actual Subjectivity, Ethical Subjectivity; the Subjective Thinker

 * Abstraction does not care about whether a particular existing human being is immortal, and just that is the difficulty. It is disinterested, but the difficulty of existence is the existing person’s interest, and the existing person is infinitely interested in existing.
 * p. 302

 * Be cautious with an abstract thinker who not only wants to remain in abstraction’s pure being but wants this to be the highest for a human being, and wants such thinking, which results in the ignoring of the ethical and a misunderstanding of the religious, to be the highest human thinking.
 * p. 307

 * THE Cartesian cogito ergo sum [I think therefore I am] has been repeated often enough. If the I in cogito is understood to be an individual human being, then the statement demonstrates nothing: I am thinking ergo I am, but if I am thinking, no wonder, then, that I am; after all, it has already been said, and the first consequently says even more than the last. If, then, by the I in cogito, one understands a single individual existing human being, philosophy shouts: Foolishness, foolishness, here it is not a matter of my I or you I but of the pure I. But surely this pure I can have no other existence than thought-existence.
 * p. 317

 * God does not think, he creates; God does not exist, he is eternal.
 * p. 333

 * It is not denied that with regard to evil there are cases in which the transition is almost undetectable, but these cases must be explained in a special way. This is due to the fact that the individual is so in the power of habit that by frequently having made the transition from thinking to acting he has finally lost the power for it in the bondage of habit, which at his expense makes it faster and faster.
 * p. 340

 * Ethics has been shoved out of the system and has been replaced with a surrogate that confuses the world-historical and the individual and confuses the bewildering, bellowing demands of the times with the eternal demands of conscience upon the individual.
 * p. 346

 * The subjective thinker is not a scientist-scholar; he is an artist. To exist is an art. The subjective thinker is esthetic enough for his life to have esthetic content, ethical enough to regulate it, dialectical enough in thinking to master it. The subjective thinker’s task is to understand himself in existence. … To understand oneself in existence is the Christian principle, except that this self has received much richer and much more profound qualifications that are even more difficult to understand together with existing.
 * p. 351, 353

The Issue in Fragments: How Can an Eternal Happiness Be Built on Historical Knowledge?

 * Just as an old man who has lost his teeth now munches with the help of the stumps, so the modern Christian language about Christianity has lost the power of the energetic terminology to bite-and the whole thing is toothless “maundering.” To me it is clear that the confusion in Christianity is due to its having been set back one whole stage in life. That we become Christians as children has promptly given rise to the assumption that one is what has been anticipated potentially.
 * p. 363-364

 * One says: To renounce everything is an enormous abstraction-that is why one must proceed to hold on to something. But if the task is to renounce everything, what if one began by renouncing something?
 * p. 405

 * Revelation is marked by mystery, eternal happiness by suffering, the certitude of faith by uncertainty, easiness by difficulty, truth by absurdity; if this is not maintained, then the esthetic and the religious merge in common confusion. … The religious lies in the dialectic of inwardness deepening and therefore, with regard to the conception of God, this means that he himself is moved, is changed. An action in the eternal transforms the individual’s existence.
 * Notes p. 432

 * The secular mentality will say that poetry is a maiden’s over-excitement, religiousness a man’s frenzy.
 * p. 440

 * The highest His Imperial Highness is able to do, however, is to make the decision before God. The lowliest human being can also make his decision before God.
 * p. 496-497

 * Irony is the cultivation of the spirit and therefore follows next after immediacy; then comes the ethicist, then the humourist, then the religious person.
 * p. 504

 * Someone absolutely in love does not know whether he is more in love or less in love than others, because anyone who knows that is definitely not absolutely in love. Neither does he know that he is the only person who has truly been in love, because if he knew that, he would not be absolutely in love-and yet he knows that a third party cannot understand him, because a third party will understand him generally in relation to an object of passion but not in relation to the absoluteness of passion.
 * p. 509

 * The religious does not dare to ignore what occupies other people’s lives so very much, what continually comes up again every day in conversations, in social intercourse, in books, in the modification of the entire life view, unless the Sunday performances in church are supposed to be a kind of indulgence in which with morose devoutness for one hour a person buys permission to laugh freely all week long. … it shows far greater respect for the religious to demand that it be installed in its rights in everyday life rather than affectedly to hold it off at a Sunday distance.
 * p. 513

Quotes about Concluding Unscientific Postscript

 * When I began as an author of Either/Or, I no doubt had a far more profound impression of the terror of Christianity than any clergyman in the country. I had a fear and trembling such as perhaps no one else had. Not that I therefore wanted to relinquish Christianity. No, I had another interpretation of it. For one thing I had in fact learned very early that there are men who seem to be selected for suffering, and, for another thing, I was conscious of having sinned much and therefore supposed that Christianity had to appear to me in the form of this terror. But how cruel and false of you, I thought, if you use it to terrify others, perhaps upset every so many happy, loving lives that may very well be truly Christian. It was as alien as it could possibly be to my nature to want to terrify others, and therefore I both sadly and perhaps also a bit proudly found my joy in comforting others and in being gentleness itself to them-hiding the terror in my own interior being. So my idea was to give my contemporaries (whether or not they themselves would want to understand) a hint in humorous form (in order to achieve a lighter tone) that a much greater pressure was needed-but then no more; I aimed to keep my heavy burden to myself, as my cross. I have often taken exception to anyone who was a sinner in the strictest sense and then promptly got busy terrifying others. Here is where Concluding Postscript comes in.
 * Soren Kierkegaard, Journal and Papers, VI 6444 (Pap. X1 A541) (1849) (Either/Or Part II, Hong, p. 451-452)


text:
The Sickness Unto Death

The Sickness Unto Death (Danish Sygdommen til Døden) is a book written by Danish philosopher Søren Kierkegaard in 1849 under the pseudonym Anti-Climacus.

Preface and Introduction

 * "This sickness is not unto death" (John 11:4), and yet Lazarus died; for when the disciples misunderstood the words which Christ adjoined later, "Lazarus our friend is asleep, but I go to wake him out of his sleep" (11:11), He said plainly, "Lazarus is dead" (11:14).

 * It is because He exists; that is why this sickness is not unto death. For in human terms death is the last thing of all, and in human terms hope exists only so long as there is life; but to Christian eyes death is by no mean the last thing of all, just another minor event in that which is all, an eternal life.
 * p. 37-38 Hannay 1989

A. That Despair is the Sickness unto Death

 * The human being is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation which relates itself, or that in the relation which is its relating to itself.

 * This then is the formula which describes the state of the self when despair is completely eradicated: in relating to itself and in wanting to be itself, the self is grounded transparently in the power that established it.
 * p. 43

 * Is despair an excellence or a defect? Regarded in a purely dialectical way it is both. ... If only the abstract idea of despair is considered, without any thought of someone in despair, it must be regarded as a surpassing excellence. The possibility of this sickness is man's superiority over the animal, and this superiority distinguishes him in quite another way than does his erect walk, for it indicates infinite erectness or sublimity, that he is spirit.

 * alternate quotation The possibility of this sickness is man’s advantage over the beast; to be aware of this sickness is the Christian’s advantage over natural man; to be cured of this sickness is the Christian’s blessedness.
 * p. 45 Hannay 1989

 * The self which, in his despair, he wants to be is a self he is not – to want to be the self he truly is, is the opposite of despair; but he wants to tear his self away from the power that established it.
 * p. 50 Hannay 1989

 * A despairing man is in despair over something. So it seems for an instant, but only for an instant; that same instant the true despair manifests itself, or despair manifests itself in its true character. For in the fact that he despaired of something, he really despaired of himself, and now would be rid of himself.

 * Thus when the ambitious man, whose slogan was "Either Caesar or nothing", does not become Caesar, he is in despair over it. But this signifies something else, namely, that precisely because he did not become Caesar he now cannot bear to be himself. Consequently he is not in despair over the fact that he did not become Caesar, but he is in despair over himself for the fact that he did not become Caesar.

 * Ah, so much is said about human want and misery — I seek to understand it, I have also had some acquaintance with it at close range; so much is said about wasted lives...

 * Despair must be considered under the aspect of consciousness; it is whether or not despair is conscious that qualitatively distinguishes one form of despair from another. (…) Consciousness is the decisive factor. The more consciousness the more will; the more will, the more self. Someone who has no will at all is no self. But the more will he has the more self consciousness he has too.
 * p. 59 Hannay 1989

 * The greatest danger, that of losing one's own self, may pass off as quietly as if it were nothing; every other loss, that of an arm, a leg, five dollars, a wife etc., is sure to be noticed.

 * The determinist, the fatalist, is in despair and as one in despair has lost his self, because for him everything has become necessity.... The self of the determinist cannot breathe, for it is impossible to breathe necessity exclusively, because that would utterly suffocate a person's self.

 * Once he would gladly have given everything to be rid of this agony, but he was kept in waiting; now it is too late, now he would rather rage against everything and be the wronged victim of the whole world and of all life, and it is of particular significance to him to make sure that he has his torment on hand and that no one takes it away from him... What demonic madness — the thought that most infuriates him is that eternity could get the notion to deprive him of his misery.

 * This view will doubtless seem to many a paradox, an exaggeration, and a gloomy and depressing view at that. Yet it is nothing of the sort. It is not gloomy; on the contrary, it seeks to throw light upon a subject which ordinarily is left in obscurity. It is not depressing; on the contrary it is uplifting, since it views every man in the aspect of the highest demand made upon him, that he be spirit.

 * Just as finitude is the confining factor in relation to infinitude, so necessity is the constraining factor in relation to possibility.
 * p. 65 Hannay 1989

 * The law for the development of the self in respect of understanding, so long as it remains true that the self is becoming itself, is that every increase in understanding corresponds to a greater degree of self-understanding, that the more it knows, the more it knows itself.
 * p. 61 Hannay 1989

 * Eternity asks you and every individual in these millions and millions only one thing: whether you have lived in despair or not, whether you have despaired in such a way that you did not realize that you were in despair, or in such a way that you covertly carried this sickness inside of you as your gnawing secret... or in such a way that you, a terror to others, raged in despair.

B. Despair is Sin

 * Sin is this: before God, or with the conception of God, to be in despair at not willing to be oneself, or in despair at willing to be oneself.

 * It was a very just thought to which the older dogmatic frequently recurred, whereas a later dogmatic so often censored it for lack of understanding and a proper sense of its meaning — it was a very just thought, although sometimes a wrong application was made of it: the thought that what makes sin so frightful is that it is before God. From this the theologians proved the eternity of hell-punishment. Subsequently they became shrewder and said, "Sin is sin; sin is not greater because it is against God or before God." Strange! For even the jurists talk about "qualified" crimes and extenuating circumstances, even the jurists make distinction with regard to a crime, inquiring, for example, whether it is committed against a public functionary or a private person, they prescribe a different punishment for the murder of a father and an ordinary murder.

 * The sin/faith opposition is the Christian one which transforms all ethical concepts in a Christian way and distils one more decoction from them. At the root of the opposition lies the crucial Christian specification: before God; and that in turn has the crucial Christian characteristic: the absurd, the paradox, the possibility of offense. And it is of the utmost importance that this is demonstrated in every specification of the Christian, since offense is the Christian protection against all speculative philosophy. In what, then, do we find the possibility of offence here? In the fact that a person should have the reality of his being, as a particular human being, directly before God, and accordingly, again, by the same token, that man’s sin should be of concern to God. This notion of the single human being before God never occurs to speculative thought; it only universalizes particular humans phantastically in the human race.
 * p. 115-116 Hannay

 * The natural man, the pagan, thinks like this: ‘Never mind, I admit I haven’t understood everything in heaven and on earth. If there is to be a revelation let it teach us about heavenly things. But that there should be revelation to explain what sin is, that’s the most ridiculous thing I’ve heard. I don’t pretend to be a perfect human being, far from it, but I know it, and I am willing to admit how far from perfect I am. You think I don’t know what sin is? But Christianity replies: ‘No, that is what you know least of all, how far from perfect you are and what sin is.” (…) Sin is: having been taught by a revelation from God what sin is, before God in despair not to want to be oneself or in despair to want to be oneself.
 * p. 128 Hannay

 * Furthermore, specifying sin as affirmative involves the possibility of offence in a quite different sense, namely as the paradox. For the paradox results from the doctrine of the atonement. Christianity proceeds first to set up sin so firmly as an affirmative position that human understanding can never comprehend it; and then the same doctrine undertakes to remove this affirmative position in a way that human understanding can never comprehend.
 * p. 132-133 Hannay

title: The Sickness Unto Death


text:
Wikiquote:Votes for deletion/The Legend of Zelda: Link's Awakening

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

The result was: Delete.  Cbrown1023  talk  00:30, 17 April 2007 (UTC)

The Legend of Zelda: Link's Awakening
This is a 1993 Nintendo game. I don't think dialogue was its main strength. I don't think the addition of more, sourced quotes is likely to improve matters. There's only been one proper edit, last June. Tyrenius 10:05, 8 April 2007 (UTC)
 * Vote closes: 11:00, 15 April 2007 (UTC).
 * Delete per nom. --Aphaia 12:33, 9 April 2007 (UTC)
 * Delete. ~ UDScott 12:37, 9 April 2007 (UTC)
 * Delete per nom.--Poetlister 20:42, 9 April 2007 (UTC)
 * Delete per nom.--Jusjih 15:48, 10 April 2007 (UTC)
 * Delete. - InvisibleSun 17:17, 11 April 2007 (UTC)
 * Delete per Tyrenius.--Cato 20:02, 11 April 2007 (UTC)
 * Delete. I commend the editor for trying to source the quotes, but they just aren't original or especially memorable. ~ Jeff Q (talk) 01:56, 14 April 2007 (UTC)
 * Merge into The Legend of Zelda. BD2412 T 02:05, 15 April 2007 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review). No further edits should be made to this page.


text:
Augustin Louis Cauchy

Augustin Louis Cauchy (August 21, 1789 – May 23, 1857) was a French mathematician and physicist who made pioneering contributions to analysis. He was one of the first to state and prove theorems of calculus rigorously, rejecting the heuristic principle of the generality of algebra of earlier authors. He almost singlehandedly founded complex analysis and the study of permutation groups in abstract algebra. He was one of the most prominent mathematicians of the first half of the nineteenth century.

Quotes

 * Residues arise … naturally in several branches of analysis … . Their consideration provides simple and easy-to-use methods, which are applicable to a large number of diverse questions, and some new results ….
 * Sur un nouveau genre de calcul, 1826.

 * ... très souvent les lois particulières déduites par les physiciens d'un grand nombre d'observations ne sont pas rigoureuses, mais approchées.
 * ... very often the laws derived by physicists from a large number of observations are not rigorous, but approximate.
 * There is no let up! No end to it! Accursed problems! Innumerable calculations. Endless fighting. Signs. Formulas. Theorems besetting me from dawn to dusk!
 * ‘La Chandeleur’, Bulletine de L’Institut Catholique, February 1, 1843
 * Quoted in Augustin-Louis Cauchy: A Biography (1991), Chapter 13.
 * Quoted in Augustin-Louis Cauchy: A Biography (1991), Chapter 13.

 * I am a Christian, that is, I believe in the divinity of Christ, as did Tycho Brahe, Copernicus, Descartes, Newton, Fermat, Leibniz, Pascal, Grimaldi, Euler, Guldin; Boscovich, Gerdil, as did all the great astronomers, physicist and geometricians of past ages.
 * As translated by Julio Antonio Gonzalo (2008). The Intelligible Universe: An Overview of the Last Thirteen Billion Years. World Scientific. p. 301.
 * Original: Je suis chrétien, c'est-à-dire que je crois à la divinité de Jésus-Christ, avec Tycho-rahé, Copernic, Descartes, Newton, Fermat, Leibnitz, Pascal, Grimaldi, Enler, Guldin, Boscovich, Gerdil, avec tous les grands astronomes, tous les grands hysiciens, tous les grands géomètres des siècles passés.
 * Augustin-Louis Cauchy (1850). Considérations sur les ordres religieux adressées aux amis des sciences. Pommeret et Moreau. p. 26.

 * I am a sincere Catholic as it were Corneille, Racine, La Bruyère, Bossnet, Bourdaloue, Fènelon, as were and still are so many of the most of the honor of out science, philosophy and literature, and have conferred such brilliant ustre on our Academies. I share the deep conviction openly manifested in words, deeds and writings by so many savants of the first rank, by a Ruffini, a Haüy, a Laënnec, an Ampere, a Pelletier, a Freycinet, a Coriolis and I avoid naming any of those living, for fear of paining their podesty. I may at least be allowed to say that I loved to recognize all the noble generosity of the Christian Faith in my illustrious friends the creator of Crystallography (Haüy), the introducers of quinine and stethoscope (Pelletier and Laënnec), the famous voyager on board of the 'Urania', and the immortal founders of the theory of Dynamic Electricity (Frencinet and Ampère).
 * As translated by Julio Antonio Gonzalo (2008). The Intelligible Universe: An Overview of the Last Thirteen Billion Years. World Scientific. p. 301.
 * Original: Je suis catholique sincère comme l’ont été Corneille, Racine, La Bruyère, Bossuet, Bourdaloue, Fénelon ; comme l’ont été et le sont encore un grand nombre des hommes les plus distingués de notre époque, de ceux qui ont fait le plus d’honneur à la science, à la philosophie, à la littérature, qui ont le plus illustré nos académies. Je partage les convictions profondes qu'ont manifestées par leurs paroles, par leurs actions et par leurs écrits tant de savants de premier ordre, les Rutfini, les Haûy, les Laennec, les Ampère, les Pelletier, les Freycinet, les Coriolis; et si j'évite de nommer ceux qui restent, de peur de blesser leur modestie, je puis dire du moins que j'aimais à retrouver toute la noblesse, toute la générosité de la foi chrétienne dans mes illustres amis, dans le créateur de la cristallographie (le chanoine Haùy), dans le navigateur célèbre que porta l'Uranie (Claude-Marie de Freycinet), et dans l'immortel auteur de l'électricité dynamique (André-Marie Ampère)
 * Augustin-Louis Cauchy (1850). Considérations sur les ordres religieux adressées aux amis des sciences. Pommeret et Moreau. p. 26.

title: Augustin Louis Cauchy


text:
User talk:Nihil novi

Welcome
Hi. Welcome to English Wikiquote. Enjoy! ~ Jeff Q (talk) 07:01, 9 April 2007 (UTC)
 * For a quick overview of what Wikiquote is, read Wikiquote.
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Edmund Chojecki
Seems sorta circular reasoning to source a quote to another wiki - especially when that page is unsourced as well. Cirt (talk) 15:25, 28 February 2009 (UTC)

title: User talk:Nihil novi


text: User:Nihil novi

title: User:Nihil novi


text:
User talk:83.52.13.66

- 13:47, 8 April 2007 (UTC)

title: User talk:83.52.13.66


text:
Amir-Abbas Fakhravar

Amir-Abbas Fakhravar (in Persian: امیرعباس فخرآور, Amir-Abbās Fakh-rāvar); is an Iranian opposition political activist based in the United States.

Quotes

 * About military efforts: No one wants war, neither we nor you. Our greatest efforts have been focusing on own people and forces within our boundaries, without war, to uproot the zealot Mullahs governing our country and replace them with a secular, democratic government which respects human rights and freedom.

Quotes about Fakhravar

 * Student circles and journalistic circles don’t recognize him as a student leader.
 * Najmeh Bozorgmehr, the Financial Times' Tehran correspondent as quoted by Mother Jones

 * Fakhravar seems to be a bit of a grifter, a crook, and a flim-flam man which, of course, makes him a perfect match for his newfound buddies. In short, he's the new Chalabi. Like Chalabi, there's even some sign that he's actually working with the Iranian security services.
 * Matthew Yglesias, The Atlantic

 * Fakhravar has shown himself to be a charlatan and snake oil salesman willing to say whatever and align himself with whoever is in power to further his abject career, placing him amongst the most reprehensible of the dregs of a politically and morally bankrupt bunch who have hitched their wagon to the hope that the Trump administration will lead the US to a war against Iran.
 * Eskandar Sadeghi-Boroujerdi of Goldsmiths, University of London, as quoted by Middle East Eye

 * Fakhravar came across as a passionate, dedicated, and charismatic activist, who wants to go to the US to rally support for his cause. He claimed no interest in political asylum, because in his words, he is a "freedom fighter" and will return to Iran.  He seemed to have little fear for his own safety. On several key issues, his views differed from the majority view heard here from Iranians in Dubai, such as his assertion that limited military strikes on Iran would rally the Iranian people against their government, not in support of it.  His advocacy of full sanctions on Iran is also rare. Most Iranians we talk to either say change will come from within Iran, or they want the US to change their regime, but in an undefined, painless, bloodless way.
 * Jason L. Davis (May 2006), Classified cable leaked by Wikileaks

 * Fakhravar has an uncertain reputation among Iran-based activists for exaggerating his political power. In 2006, many former and current student activists such as Ahmad Batebi and Nasser Zarafshan publicly refuted Fakhravar's claims about his background. Batebi, an acclaimed activist, remains in prison. Zarafshan -- a lawyer who represented the families of victims killed during the wave of "serial political murders" in November 1998, and who has himself spent five years in prison -- wrote a letter stating that Fakhravar was a known Iranian intelligence asset and that other activists were trying to avoid him.
 * Mehdi Khalaji, The Washington Institute

 * I like Fakhravar because he says that, if we attack, the Iranian people will be ecstatic.
 * Sheldon Adelson, as quoted by The New Yorker

 * Unfortunately, Fakhravar’s detractors, including some Iranian dissidents and exiles, insist that his story might as well be a Hollywood script.
 * Alan Weisman, Los Angeles Times

 * THE SECULAR DEMOCRAT; Amir Abbas Fakhravar, 30, a former medical student, served time in Iran's notorious Evin prison after publishing an award-winning book, "This Place Is Not a Ditch," and launching a pro-regime-change student group. He has been championed recently by neocon thinker Richard Perle, who organized a private lunch for Fakhravar at the American Enterprise Institute last month, attended by Pentagon and State Department officials.
 * Laura Rozen, The Washington Post

 * The same message is reiterated by 'native informants' [of neo-conservatives]... new ones like Amir Abbas Fakhravar, who advocated the policy of 'regime change' in his testimony to a Senate Homeland Security Committee in July 2006. In an interview with the Sunday Telegraph in the same month, Fakhravar reverted to the other neo-conservative themes explored above, stating that the 'world has to do something whatever it takes so that Mahmoud Ahmadinejad does not become another Hitler'. Sitting safely in his office at the Foundation for the Defence of Democracies, Fakhravar even promotes military action against Iran: 'Whatever the world does against the Iranian regime', he assures us, much in the same way Iraqi exiles did in the build-up to the Iraq war, 'the Iranian people will be supportive'.
 * Arshin Adib-Moghaddam (2007), "Manufacturing War: Iran in the Neo-Conservative Imagination", Third World Quarterly, 28 (3): 635–653, doi:10.1080/01436590701200513, JSTOR 20454950

 * In 2006, neoconservative and former Pentagon advisor Richard Perle offered support to a recently exiled political prisoner named Amir Abbas Fakhravar. Perle claimed that Fakhravar was a well-known student leader who escaped from the infamous Evin Prison and then secretly fled Iran to the West. Fakhravar ended up testifying on Capitol Hill and was invited to attend a meeting of Iranian exile leaders at the White House. Unlike Sazegara or former political prisoner Akbar Ganji, Fakhravar seems to echo the neoconservative views on Iran. He told Mother Jones magazine that "any movement or any action whatsoever" by the United States would "help or enhance the people to rise up". But Fakhravar's star dimmed as his connections to neoconservatives became more apparent, and the exiled community questioned his bona fides as a student leader. Several former student activists said they had never heard of him when he was supposedly leading the student movement in Iran.
 * Robert Scheer and Reese Erlich,  The Iran Agenda: The Real Story of U.S. Policy and the Middle East Crisis, page 98

 * He is completely a fraud. Nobody knows him.
 * Vali Nasr, Professor of International Affairs and Middle East Studies at the Johns Hopkins School of Advanced International Studies, as quoted by Der Spiegel

title: Amir-Abbas Fakhravar


text:
User talk:70.171.236.210

- InvisibleSun 15:37, 8 April 2007 (UTC)

title: User talk:70.171.236.210


text:
Kathleen Parker

Kathleen Parker is a conservative U.S. columnist whose columns frequently focus on family and sex roles.

Quotes

 * But more overt sexual aggression may be the product of something few will acknowledge, at least on the record: Resentment. Off the record, in dozens of interviews over a period of years, male soldiers and officers have confided that many men resent women because they've been forced to pretend that women are equals, and men know they're not.

 * We love to boast that we are a nation of immigrants — and we are. But there's a different sense of America among those who trace their bloodlines back through generations of sacrifice.

 * Reality, after all, is what civilization attempts to mitigate.

title: Kathleen Parker


text:
Dracula (1979 film)

Dracula is a 1979 film about the ancient Transylvanian vampire Count Dracula, his voyage to England and his hunting by legendary monster hunter Abraham Van Helsing. It is a remake of the 1931 classic.
 * Directed by John Badham. Written by Bram Stoker, Hamilton Deane, John L. Balderston, and W. D. Richter.

Throughout history, he has filled the hearts of men with terror, and the hearts of women with desire. Taglines

Count Dracula

 * You fools! Do you think with your crosses and your wafers you can destroy me? Me! You do not know how many men have come against me. I am the king of my kind! You have accomplished nothing, Van Helsing. Time is on my side. In a century, when you are dust, I shall wake and call Lucy, my queen from her grave.
 * [to Lucy] Now it is you, my best beloved one. You will be flesh of my flesh, blood of my blood. You shall cross land or sea to do my bidding. I need your blood. I need...

Dialogue

 * Dr. Jack Seward: Count, some wine? You haven't...
 * Count Dracula: No thank you, Doctor. I never drink wine.
 * Lucy Seward: Before you arrived, we were looking at the ship's log.
 * Count Dracula: It wasn't lost at sea?
 * Lucy Seward: No. The very last entry was a strange word, a word that Mina thought meant "undead".
 * Count Dracula: Undead?
 * Mina Van Helsing: Yes. "Nosferatu".
 * Count Dracula: Ah, it means "not dead".
 * Lucy Seward: Then you were right.
 * Count Dracula: No, with your permission and all due respect to Miss Van Helsing. Yes, I'm quite finished, thank you. There is a distinction, the words "not dead" carry the simple meaning.
 * Mina Van Helsing: Dead... undead... I don't care! They all frighten me!
 * Lucy Seward: Oh, I love to be frightened!
 * Count Dracula: Do you?

 * Dr. Jack Seward: [sending a message to Van Helsing over the phone] Mina has died. No, not lied... died! Telegraph or come at once. Your dear friend on this saddest of occasions, Jack Seward. [hangs up the phone] Yes, I do hope the professor gets it. That poor, poor man.
 * Lucy Seward: Poor Mina.
 * Jonathan Harker: Do you think it was her heart?
 * Lucy Seward: Or that pain in her head last light?
 * Dr. Jack Seward: I don't know. It's been so long since I've practiced real medicine.
 * Jonathan Harker: Well, what do you think killed her?
 * Dr. Jack Seward: Killed her? That's an odd word. Yet, there was no sign of disease.
 * Jonathan Harker: What about those marks on her neck?
 * Dr. Jack Seward: Marks on her neck? Perhaps she injured herself from fastening her shawl.
 * Lucy Seward: Oh, father, don't be absurd! You saw those wounds!

 * Count Dracula: Jonathan Harker tells me you speak some Romanian.
 * Lucy Seward: Well, hardly, I know...
 * Count Dracula: Mi-ar plăcea să te văd zâmbind.
 * [Lucy smiles]
 * Count Dracula: There, you do understand.
 * Lucy Seward: [still smiling] Not really. I have no idea what you said.
 * Count Dracula: I said it would be nice to see you smile.
 * Lucy Seward: [pause] Then you should be pleased.
 * Count Dracula: Oh, I am. But I must warn you to take care.
 * Lucy Seward: Whatever for?
 * Count Dracula: If, at any time, my company does not please you, you will have only yourself to blame for an acquaintance who seldom forces himself but is difficult to be rid of.

 * Count Dracula: [hears wolves howling] Listen to them, the children of the night. What sad music they make.
 * Lucy Seward: Do you think it's sad?
 * Count Dracula: So lonely, like weeping.
 * Lucy Seward: I think it's a wonderful sound. I really love the night. It's so simple.
 * Count Dracula: So deceptive.
 * Lucy Seward: So exciting.
 * Count Dracula: You take the dawn for granted. The warm hot sunlight. Ah, but the night...
 * Lucy Seward: was made to enjoy.
 * Count Dracula: Yes. Yes, it was. It was made to enjoy life... and love.

 * Count Dracula: You are a wise man, Professor, for someone who has not yet lived a single lifetime.
 * Prof. Abraham Van Helsing: You flatter me, Count.
 * Count Dracula: But not wise enough to return to Holland at once, now that you have learned what you have learned.
 * Prof. Abraham Van Helsing: I prefer to remain.
 * Count Dracula: In the past 500 years, Professor, those who have crossed my path have all died, and some not pleasantly. Come here! [raises his hand to hypnotize Van Helsing]
 * [Van Helsing take hypnotized steps towards Dracula but soon steps back, resisting Dracula's power over him]
 * Count Dracula: Your will is strong. Then I must come to you.
 * [Van Helsing reaches out for his eucharist as Dracula lunges towards him]
 * Count Dracula: Sacrilege! Sacrilege! [snarls and turns into a wolf to escape]

 * Lucy Seward: [talking about Dracula] He's no danger to me.
 * Jonathan Harker: He's a monster, a vampire!
 * Lucy Seward: You fools, all of you!
 * Prof. Abraham Van Helsing: She means to warn him.
 * Lucy Seward: Jonathan, if you try to stop me, I shall kill myself.
 * Abraham Van Helsing: I charge you on your living soul, Lucy Seward, that you do not die or think of death until this great evil which has fouled your life is truly dead himself!
 * Lucy Seward: You dare try to confuse me! Tormenting him who is the saddest, the kindest of all!
 * Prof. Abraham Van Helsing: Kind? If I could send his soul to everlasting, burning hell, I would!
 * Lucy Seward: I despise you, all of you. Get out of my way!

 * Milo Renfield: I'm a slave, I'm a dog, master. But please don't kill me. For the love of God let me live.
 * Count Dracula: Did I not promise you that you should come to me at your death, and enjoy centuries of life and power over the bodies and souls of others?
 * Milo Renfield: But I don't want human life.
 * Count Dracula: You betrayed me. You sought to warn them all against me.
 * Milo Renfield: Then punish me, torture me, I deserve it. But please don't kill me.
 * Count Dracula: Oh, Renfield, you disappoint me so. [breaks Renfield's neck]

 * Count Dracula: Lucy, come! Come to me!
 * [Lucy runs into Dracula's arms, and he embraces her]
 * Count Dracula: Now, you must go on a bit longer as of a creature of this earth. Only until we have left behind those who would destroy us.
 * Lucy Seward: And then?
 * Count Dracula: Then you will join me on a higher plane feeding on them. We will create more of our kind, Lucy.

Taglines

 * Throughout history, he has filled the hearts of men with terror, and the hearts of women with desire.
 * The story of the greatest lover who ever lived, died, and lived again.

title: Dracula (1979 film)


text:
User talk:82.145.136.61

- InvisibleSun 21:03, 8 April 2007 (UTC)

title: User talk:82.145.136.61


text:
Wikiquote:Quote of the day/April 9, 2007

It is at once by way of poetry and through poetry, as with music, that the soul glimpses splendors from beyond the tomb; and when an exquisite poem brings one’s eyes to the point of tears, those tears are not evidence of an excess of joy, they are witness far more to an exacerbated melancholy, a disposition of the nerves, a nature exiled among imperfect things, which would like to possess, without delay, a paradise revealed on this very same earth. ~ Charles Baudelaire


text: Wikiquote:Votes for deletion/Log/2007 April


text:
Template:Music

Usage

 * Do not include "User" before adding the template you want.
 * Put on your userpage like this:

title: Template:Music


text:
Category:User templates

This is a category for all "userbox" templates, usually beginning with "User". These templates are for use on user pages. They are not to be used in articles.

For other userpage templates, see:
 * Category:User namespace templates
 * Category:Usertalk namespace templates

hy:Կատեգորիա:Կաղապարներ ja:Category:利用者ページ用テンプレート

title: Category:User templates


text:
User talk:71.231.34.36

- InvisibleSun 02:04, 9 April 2007 (UTC)

title: User talk:71.231.34.36


text:
User:Jeffkukral

Bold textJeffrey Alan Kukral, "O he must be showtuneing again."

title: User:Jeffkukral


text:
Thirteen Days (film)

Thirteen Days is a 2000 film about the handling of the two-week Cuban missile crisis in October 1962 by President John F. Kennedy.
 * Directed by Roger Donaldson. Written by David Self.

You'll Never Believe How Close We Came.

President John F. Kennedy

 * I am the commander in chief of the United States, and I say when we go to war!

 * [The night prior to the beginning of the U.S. Navy's military "quarantine" of Cuba] You know, last summer, I read a book, The Guns of August. I wish every man on that blockade line had read that book. It's World War I, there's thirteen million killed; it was all because the militaries of both alliances believed they were so highly attuned to one another's movements and dispositions, they could predict one another's intentions, but all their theories were based on the last war. And the world and technology had changed, and those lessons were no longer valid, but it was all they knew, so the orders went out, and couldn't be rescinded. And your man in the field, his family at home; they couldn't even tell you the reasons why their lives were being destroyed. But why couldn't they stop it? What could they have done? Here we are, fifty years later. Think if one of their ships resists the inspection, and we shoot out its rudder, and board, they shoot down one of our planes in response, so we bomb their anti-aircraft sites, and in response to that, they attack Berlin...so we invade Cuba...and they fire their missiles...and we fire ours.

Robert McNamara

 * This is not a blockade. This is language. A new vocabulary, the likes of which the world has never seen! This is President Kennedy communicating with Secretary Khrushchev!

Dialogue

 * President Kennedy: Okay - let's have it.
 * NPIC Photo Interpreter: Gentlemen, as most of you now know, a U-2 over Cuba Sunday morning took a series of disturbing photographs. Our analysis at NPIC indicates that the Soviet Union has followed up its conventional weapons build-up in Cuba with the introduction of surface-to-surface, medium-range ballistic missiles, or MRBMs. Our official estimate at this time is that the missile system is the SS-4 'Sandal'. We do not believe that the missiles are as yet operational. Iron Bark reports that the SS-4 can deliver a three-megaton nuclear weapon 1,000 miles. So far we've identified 32 missiles serviced by about 3,400 men, undoubtedly all Soviet personnel. Our cities and military installations in the southeast as far north as Washington, D.C., are in range of these weapons, and in the event of a launch would have only five minutes warning.
 * General Marshall Carter: Five minutes, gentlemen.
 * Gen. Maxwell Taylor: In those five minutes, they could kill 80 million Americans - and destroy a significant percentage of our bomber bases, degrading our retaliatory options. The Joint Chiefs' consensus, Mr. President, is that this signals a major doctrinal shift in Soviet thinking - to a first-strike policy. It is a massively destabilizing move.
 * Robert Kennedy: How long until they're operational?
 * NPIC Photo Interpreter: General Taylor can answer that question better than I can.
 * Taylor: GMAC - Guided Missiles Intelligence Committee - estimates 10-14 days. A crash program could limit that time. However, I must stress that there may be more missiles...that we don't know about. We'll need more U-2 coverage.
 * President Kennedy: Gentlemen, I want first reactions here. Assuming for the moment that Khruschev has NOT gone off the deep end - and intends to start World War Three - what are we looking at?
 * Dean Rusk: Mr. President, I believe my team is in agreement. If we permit the introduction of nuclear missiles to a Soviet satellite nation in our hemisphere, the diplomatic consequences will be too terrible to contemplate. The Russians are trying to show the world they can do whatever they want, wherever they want, and we're powerless to stop them. If they succeed...
 * Robert Kennedy: It'll be Munich all over again.
 * Rusk: Yes. Appeasement only makes the aggressor more aggressive. And the Soviets will be emboldened to push us even harder. Now we must remove the missiles one way or another. Now it seems to me the options are either some combination of international pressure & action on our part, until they give in, or...we hit them. An air strike.

 * President Kennedy: Dean, how does this all play out?
 * Dean Acheson: Your first step sir, will be to demand that the Soviet withdraw the missiles within 12 to 24 hours. They will refuse. When they do you will order the strikes, followed by the invasion. They will resist and be overrun. They will retaliate against another target somewhere else in the world, most likely Berlin. We will honor our treaty commitments and resist them there, defeating them per our plans.
 * Kennedy: Those plans call for the use of nuclear weapons. So what is the next step?
 * Acheson: Hopefully cooler heads will prevail before we reach the next step.

 * Dean Acheson: What happened in there?
 * Gen. Maxwell Taylor: I thought he was going to give us his decision.
 * McGeorge Bundy: Look, I know them. They just need to make sure there's no other way. They'll get there.
 * Acheson: Remember, the Kennedys' father was one of the architects of Munich. There's only one responsible choice here. So, let's hope appeasement doesn't run in families. I fear weakness does.

 * [O'Donnell and Kennedy meet in the Oval Office after their meeting with Acheson. They pause for a moment, then softly laugh]
 * Kenny O'Donnell: You know, call me Irish, but I don't believe in "cooler heads prevailing."
 * President Kennedy: You know, they think I froze in there.
 * O'Donnell: You didn't freeze. You did what you were supposed to do, you stayed out of the corner. You didn't decide.
 * Kennedy: Acheson's scenario is unacceptable, and he's got more experience than anybody.
 * O'Donnell: There is no expert on the subject, there is no wise old man. There's... shit, there's just us.
 * Kennedy: The thing is that Acheson's right. Talk alone's not gonna accomplish anything.
 * O'Donnell: Well, let's bomb the shit out of 'em! Everybody wants to. Even you, I mean, even me, right? It sure would feel good.

 * [EXCOM meets in discussion]
 * Robert Kennedy: No, no, NO! Now there is more than one option here, and if one isn't occurring to us, it's because we haven't thought hard enough.
 * John McCone: Bobby, sometimes there is only one right choice, and you thank God when it's so clear!
 * Kennedy: You're talking a sneak attack. How will that make us look? A big country blasting a little country to the Stone Age. Yeah, we'll be everyone's favorites.
 * Dean Acheson: Come on Bobby, that's naïve. This is the real world. You know that better than anybody.
 * John McCone: And you weren't so ethically particular when we were talking about options for removing Castro over at CIA.

 * Gen. Curtis LeMay: You're in a pretty bad fix, Mr. President.
 * President Kennedy: [wonders at remark and looks back at LeMay] What did you say?
 * LeMay: You're in a pretty bad fix.
 * Kennedy: Well, maybe you haven't noticed you're in it with me.

 * Kenny O'Donnell: I got a bad feeling about what's going on in there!
 * President Kennedy: In the morning I'm taking charge of the blockade from the situation room and MacNamara is gonna set up shop at the flagpot at the Pentagon and keep an eye on things there.
 * O'Donnell: Good. Because you've got armed boarders climbing onto Soviet ships, and shots being fired across bows!
 * Kennedy: I know. I know.
 * O'Donnell: Well, what about these low level flights?
 * Kennedy: We need the flights.
 * O'Donnell: They're starting them when?
 * Kennedy: An hour.
 * O'Donnell: An hour. You realize what you're getting yourself in for?
 * Kennedy: Kenny, no, we need the flights, because the minute that first missile becomes operational we gotta go in there and destroy it.
 * O'Donnell: Fair enough, but Castro's on alert and we're flying attack planes over their sites, on the deck! There's no way for them to know we're carrying cameras not bombs.
 * Kennedy: God damn it!
 * O'Donnell: They're gonna be shot at, plain and simple.

 * Kenny O'Donnell: The president has instructed me to pass along an order to you. You are not to get shot down.
 * Commander William B. Ecker: Uh, we'll do our best, sir.
 * O'Donnell: I don't think you understand me, Commander. You are not to get shot down under any circumstances. Whatever happens up there, you were not shot at. Mechanical failures are fine, crashing into mountains fine. But you and your men are not to be shot at, fired at, or launched upon.
 * Ecker: Excuse me sir, what the hell is going on here?
 * O'Donnell: Commander, if you are fired upon, the President will be forced to attack the sites that fire on you. He doesn't want to have to do that. It's very important that he doesn't, or things could get very badly out of control.

 * Robert Kennedy: At this moment the President is accepting the terms of Secretary Khrushchev's letter of Friday night. If the Soviet Union halts construction immediately, removes the missiles, and submits to UN inspections, the United States will pledge to never invade Cuba, or to aid others in that enterprise.
 * Anatoly Dobrynin: If your Jupiter missiles in Turkey were removed also, such an accommodation could be reached.
 * RFK: That's not possible. The United States cannot agree to such terms under threat. Any belief to the contrary was in error.
 * Dobrynin: You want war?
 * RFK: [RFK makes a frustrated gesture; Dobrynin reaches for his briefcase as if to leave] However...while there can be no quid pro quo on this issue, the United States can offer a private assurance. Now our Jupiter missiles in Turkey are obsolete, and have been scheduled for withdrawal for some time. This withdrawal should take place within, say, six months. Of course any public disclosure of this assurance would negate the deal, and produce the most stringent denials from our government.
 * Dobrynin: This private assurance, represents the word of the highest authority?
 * RFK: Yes.
 * Dobrynin: And it can be relayed beyond Comrade Khrushchev's ears, to the top circles of my government?
 * RFK: Our pledge can be relayed to any government official Secretary Khrushchev sees fit to satisfy. With the caveat that it is not to be made public in any way, shape, or form. And we must have an answer tomorrow, at the latest. I cannot stress this point enough.
 * Dobrynin: Tomorrow?
 * RFK: [firmly] Tomorrow.
 * Dobrynin: Then, you must excuse me, [stands to leave] and permit me to relay the substance of our discussion to my superiors.
 * RFK: Of course.
 * Dobrynin: We have heard stories that some of your military men wish for war.
 * RFK: [Nods]
 * Dobrynin: You are a good man. Your brother is a good man. [Puts his hand on RFK's shoulder] I assure you there are other good men. Let us hope the will of good men is enough to counter the terrible strength of this thing that was put in motion.

Cast

 * Bruce Greenwood - President John F. Kennedy
 * Kevin Costner - Kenny O'Donnell
 * Stephanie Romanov - First Lady Jacqueline Kennedy
 * Dylan Baker - Secretary of Defense Robert McNamara
 * Steven Culp - Attorney General Robert F. Kennedy
 * Bill Smitrovich - General Max Taylor
 * Henry Strozier - Dean Rusk
 * Ed Lauter - General Marshall Carter
 * Michael Fairman - U.S. Ambassador Adlai Stevenson
 * Len Cariou - Dean Acheson
 * Peter White - John McCone
 * Kevin Conway - General Curtis LeMay
 * Elya Baskin - Anotoly Dobrynin
 * Frank Wood - McGeorge Bundy

title: Thirteen Days (film)


text:
Talk:Looney Tunes: Back in Action

Nonsense about a scene with MC Skat Kat, Yakkety Yak (spelling notwithstanding), and Paula Abdul...
There was no record of any of those three ever appearing in this film, as opposed to Scooby-Doo, Shaggy, and Matthew Lillard. Why do vandals continuously replace this dialogue with and/or add such nonsense to this article? WikiLubber (talk) 23:03, 6 January 2017 (UTC)
 * And nearly five years later, the absolute nonsense returns. Why? Did the IP vandal(s) not read this talk page? DawgDeputy (talk) 21:34, 20 December 2021 (UTC)

When did this page turn into the poor man's fanfiction.net?
There are three IP addresses editing the page adding material which does not appear in the film. Their actions date back well beyond three years ago as of this writing, and seemingly any attempts to revert the page to a cleaner state cause them to restore their edits. 729MT (talk) 04:28, 29 January 2024 (UTC)

title: Talk:Looney Tunes: Back in Action


text:
Garbage Pail Kids (Movie)

Garbage Pail Kids is a 1987 American live action film adaptation of the then-popular series of children's trading cards produced, directed, and co-written by Rod Amateau. It is the last film to be directed by Amateau.

The cards were a parody of the popular Cabbage Patch Kids dolls and each card featured a character that typically had a gross habit or abnormality. The film depicted many of the Garbage Pail Kids (played by dwarf actors in costumes) interacting with society and befriending a regular boy. The film received entirely negative reviews and was a major flop at the box office. It is widely considered to be one of the worst films ever made.

Eliot Mess

 * Warn them somehow got to We've!
 * Easy Take It!
 * Not That's Fair!
 * We help your need!
 * Outta get let's here!
 * Quick light the place on fire!
 * Monsters! Yipes more!

Split Kit

 * I say we attack...
 * I say we ripped the painting up.
 * Fear not, Terri baby! I'll save us.
 * Now let's get you back home, Abe baby!
 * Awful?! I think it's neat!

Terri Cloth

 * Gimme a break!

Patty Putty

 * Never trust an adult who isn't grossed out by a Garbage Pailer!

Clogged Duane

 * If you want a real scare, you should try spending all night in the house that dripped crud!

Cast

 * Anthony Newley - Captain Manzini
 * Mackenzie Astin - Dodger
 * Katie Barberi - Tangerine
 * Ron MacLachlan - Juice
 * J.P. Amateau - director's son, - Wally
 * Marjory Graue - Blythe
 * John Herman Shaner - Police officer
 * Patty Lloyd - Foster mother
 * John Cade - Bartender

 * The Garbage Pail Kids
 * Phil Fondacaro - Greaser Greg
 * Jim Cummings - Greaser Greg's voice
 * Debbie Lee Carrington - Valerie Vomit
 * Kevin Thompson - Ali Gator
 * Robert Bell - Foul Phil
 * Chloe Amateau - director's daughter, as Foul Phil's voice
 * Larry Green - Nat Nerd
 * Jim Cummings - Nat Nerd's voice
 * Arturo Gil - Windy Winston
 * Sue Rossitto - Messy Tessie
 * Teri Benaron - Messy Tessie's voice

title: Garbage Pail Kids (Movie)


text:
User talk:Chengy

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title: User talk:Chengy


text:
User talk:Prydeful

Welcome
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title: User talk:Prydeful


text:
User talk:WeirdAl

Welcome
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title: User talk:WeirdAl


text:
User talk:Bondorrhea007~enwikiquote

Welcome
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Bondorrhea007. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Bondorrhea007~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.

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:18, 17 March 2015 (UTC)

Renamed
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title: User talk:Bondorrhea007~enwikiquote


text:
User talk:Ashtray22

Welcome
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title: User talk:Ashtray22


text:
User talk:SteinAlive

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title: User talk:SteinAlive


text:
User talk:ArtimusClydeFrog

Welcome
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title: User talk:ArtimusClydeFrog


text:
User talk:Ritu~enwikiquote

Welcome
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Ritu. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Ritu~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 23:33, 17 March 2015 (UTC)

Renamed
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title: User talk:Ritu~enwikiquote


text:
User talk:Anton85~enwikiquote

Welcome
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Anton85. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Anton85~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 23:18, 17 March 2015 (UTC)

Renamed
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title: User talk:Anton85~enwikiquote


text:
User talk:WikiAlexC~enwikiquote

Welcome
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called WikiAlexC. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name WikiAlexC~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 23:38, 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) 06:00, 19 April 2015 (UTC)

title: User talk:WikiAlexC~enwikiquote


text:
User talk:Rayis

Welcome
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title: User talk:Rayis


text:
User talk:Sonali~enwikiquote

Welcome
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Sonali. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Sonali~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.

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

Renamed
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title: User talk:Sonali~enwikiquote


text:
User talk:Manavalaneye

Welcome
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title: User talk:Manavalaneye


text:
User talk:Shomer~enwikiquote

Welcome
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Your account will be renamed
Hello,

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

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

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:34, 17 March 2015 (UTC)

Renamed
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title: User talk:Shomer~enwikiquote


text:
User talk:Albi23~enwikiquote

Welcome
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Your account will be renamed
Hello,

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

Unfortunately, your account clashes with another account also called Albi23. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Albi23~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.

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:16, 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) 05:41, 19 April 2015 (UTC)

title: User talk:Albi23~enwikiquote


text:
User talk:Dylanwiliam

Welcome
Hi. Welcome to English Wikiquote. Enjoy! ~ Jeff Q (talk) 07:05, 9 April 2007 (UTC)
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title: User talk:Dylanwiliam


text:
User talk:Gustavo~enwikiquote

Welcome
Hi. Welcome to English Wikiquote. Enjoy! ~ Jeff Q (talk) 07:05, 9 April 2007 (UTC)
 * For a quick overview of what Wikiquote is, read Wikiquote.
 * Also see What Wikiquote is not for common activities that Wikiquote does not support.
 * To ask for help or to talk with another editor, visit our Village pump.
 * To browse Wikiquote, take a look at our browsing start page.
 * Before creating new articles, consult our guide. You may practice how to edit a page at Sandbox.
 * Please remember to use edit summaries when editing pages.
 * When posting to a discussion, please sign with a date by writing four tildes (~~) and saving.
 * Be bold.

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 Gustavo. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Gustavo~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 23:23, 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) 05:48, 19 April 2015 (UTC)

title: User talk:Gustavo~enwikiquote