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Talk:Wikipedia

Positive
Why are the quotes here so positive? Yeah there's some negative stuff but shouldn't there be more complaining?

 * Feel free to add negative quotes. ~ MosheZadka (Talk) 14:51, 22 October 2005 (UTC)

why not to share good things
well! it's a terrific place to find a collection of variety of stuff? tell good links if anybody has got

Well I believe Wikiquote is so much better than Wikipedia. The rules are to strict on wikipedia! I mean this admin bans me for creaing a new account just because I forgot my other account's password and did not provide any email-address details. Please don't comment on my comment.

Unsourced
Wikiquote no longer allows unsourced quotations, and they are in process of being removed from our pages (see Wikiquote:Limits on quotations); but if you can provide a reliable and precise source for any quote on this list please move it to.

 * Ban Wikipedia youth is like forbidding rock and roll.
 * JW. Jimmy Wales

 * The problem about Wikipedia is that it just works in reality, not in theory.
 * Stephen Colbert
 * Possibly the greatest idea of the Computer Age.
 * BritishWebWorld magazine
 * The real problem is not Wikipedia, but reporters who fail to check their facts.
 * Joseph Wilson
 * At last, an encyclopedia by potheads!
 * Dave Attell
 * The big secret of course is that Wikipedia is not really about an encyclopedia, it's just a big game of nomic.
 * Jimbo Wales
 * We don't know how many unique users visit the site because we're lame and don't keep track of it - we don't sell advertising, so we don't have to.
 * Jimbo Wales
 * Our mission is to document human knowledge, no matter how unpleasant or offensive it may be to some people.
 * szyslak
 * Wikipedia functions much like an iceberg: for every page of supposedly factual information one sees peeking out, hidden below are countless thousands of pages on debate, argument, and vandalism.
 * Uncyclopedia
 * The best thing about Wikipedia is that you can make up your own information to put on it!
 * David Smith
 * Wikipedia:The Yoda of the Internet!
 * Katy Chase in "In The Real World" (www.intherealworld.moonfruit.com)
 * With Wikipedia, everyone can read anything anyone wrote on everything!
 * Unknown source
 * I love Wikipedia. It's the first place I go when I'm looking for knowledge, or when I want to create some.
 * Stephen Colbert
 * I love Wikipedia. Any site that's got a longer entry on "truthiness" than on Lutherans has its priorities straight.
 * Stephen Colbert

The notability of a collection of quotations from women on why they don't edit Wikipedia.
Several of the quotes mentioned in this blog come from news paper articles, while others are from internet forums, though I'm curious if anyone here would be considered noteworthy enough critic of wikipedia to include on it's page an thought it better to discuss before making additions that may be seen as questionable. CensoredScribe (talk) 17:56, 9 September 2017 (UTC)

 * Wikipedia can only accept what other people have written before. That can be a problem because you can have experiences but they will not be accepted unless someone has published them before. Why some people get a bio on wikipedia and others are not considered notable - who knows. Maybe it is just militarism where  hundreds of WWI pilots get a mentioning but an artist does not. :: Why they put in this ""This user has made a public declaration indicating that they have a conflict of interest with regard to the following Wikipedia article(s):"" is a mystery because I know that the person in question (a relative) certainly did not put anything on that "everybody wiki" page, having no registration to put anything on there. It is also not on wikipedia as that person seems to think. I let my editing registration lapse; it was not a give and take situation of the two way kind. (Almuth Hauptmann-Gurski) 2001:8003:A070:7F00:3C90:C84A:F323:93FB 04:11, 24 October 2021 (UTC)

Wikipedia:Testimonials
I came here to deposit W:Wikipedia:Testimonials, thinking this Talkpage was going to be vacant, as most enWQ pages are. But it looks like I'll have to find the time to check both my package and this place out sometime, it could be livable after some dusting. Ottawahitech (talk) 15:12, 18 November 2022 (UTC)

Moment of Truth
The volume of material quoted from "Wikipedia's Moment of Truth" is excessive (in both the number and length of quotes); what should we keep? Andy Mabbett ( Pigsonthewing ); Talk to Andy; Andy's edits 19:15, 1 November 2023 (UTC)

 * I guess you are referring to Wikipedia? Ottawahitech (talk) 13:29, 2 November 2023 (UTC)

title: Talk:Wikipedia


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User:Sri Theo

fch

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

title: User:Sri Theo


text:
User talk:Sri Theo

how you doing?

~ MosheZadka (Talk) 15:37, 22 October 2005 (UTC)

title: User talk:Sri Theo


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William Norman Birkett, 1st Baron Birkett

The Right Honourable (William) Norman Birkett, 1st Baron Birkett, PC (6 September 1883 – 10 February 1962) was a noted British barrister and judge who served as the alternate British Judge during the Nuremberg trials after World War II.

Attributed

 * I do not object to people looking at their watches when I am speaking. But I strongly object when they start shaking them to make sure they are still going.
 * Robert Andrews, Famous Lines: a Columbia dictionary of familiar quotations (1997), which cites a quotation in the London Observer, 30 October 1960


text:
Ctrl+Alt+Del

Ctrl+Alt+Del (CAD) is a gaming-related webcomic written by Tim Buckley, known online as Absath.

2002

 * Ethan: A talking, flying bottle of booze? Great, I've fucking snapped.

 * 11/15/2002, Uh Oh

 * Ethan: And yet, if I were to sneak in at night and plant an axe into your skull, I would go to jail. How is that justice?!

 * 12/06/2002, The Last Straw

2003

 * Lucas: No! Fuck you! I am NOT downloading 160GB of porn for you!

 * 01/03/2003, And Then There Was None

 * Ethan: See, you're cute. You can't be a cute girl and play video games. This would tear the fabric of the universe.

 * 01/15/2003, I...Uh...Slipped

 * Grisham J. Hardbottle, P.I.: Like a tree, cut down in its prime, I was stumped.

 * 02/01/2003 Case 132: Part 1

 * Ethan: A part of me has died today. It's all Britney Spears' fault.

 * 02/26/2003, End of an Era

2004

 * Lucas: "...And then every single one of my brain cells cried out in joyful unison, that they would be spared further torment at the hands of this fucknut-saturated environment."

 * 02/25/2004, Down in Flames

 * Casey Collins: Girls aren't objects. They're people too. Treat them as such. Because remember - It's pretty fucking hard to play video games with broken thumbs!

 * 03/20/2004, Functional Thumbs

 * Lucas: You have an incredible ability to make me feel remarkably less self-conscious about my own geekiness.

 * 06/30/2004, Whatever a Spider Can

 * Ethan: Who dares knock on my door when I'm doing stuff, so that I have to get up, and stop doing stuff?

 * 08/16/2004, Issue 124 And a Half

2005

 * Chef Brian: Yes Clancy! My existential shell is filled with the dreams of wild chipmunks! Thank you for asking!

 * 02/16/2005, Hot Consternation

 * Lilah: I'm going to die at the hands of an X-Box.. how embarrassing.

 * 07/11/2005, I Blend Stuff

 * Emma: Maybe if rock-climbing required a directional pad, you'd be more willing. Oh, maybe we can find a video game that lets us pretend to be out doing something exciting.

 * 11/16/2005, Moving Mountains

2006

 * Zeke: Relax, I'm not going to squash your skull with a single hand or anything like that.

 * 07/08/2006, Full Speed Ahead!

 * Ethan: Phone, pillow says he'll suffocate me if you don't shut the hell up. I'm being held hostage by the bed linens. My life is in your hands, phone.

 * 10/02/2006, Fuel For the Fire

 * Ethan: Books are only for deaf and blind people that can't enjoy movies.

 * 11/11/2006, Digital Rules

2007

 * Lucas: A gaming religion, eh? That sounds like another excuse to wear a silly hat and get himself or our personal belongings broken.

 * 02/02/2007, It's a Wash

 * Ethan: Demos are like conjugal visits. They give you a taste and then snatch it away, leaving you wanting more.

 * 02/10/2007, Very Much Like

2008

 * Home Depot Employee: Yep, I've got just what you're looking for. This is our Colombian Drug Lord series of balcony railings and window frames. They all come equipped with stylish tie-hooks for easy access should you, your family, or a raiding law enforcement agency want to rappel down to a lower level instead of using the stairs. No villa hideout should be without them!

 * 03/21/2008, They Come From Somewhere...

 * Zeke: This is all backwards. Humans are supposed to be my bitches.

 * 07/02/2008, Silent Treatment

2009

 * Ethan: This is five liters, man. That's like a hundred of our American gallons.
 * 01/26/2009, Renovations

 * Ethan: That's the 'idiot tax'. It's our fee for having to put up with your stupid questions.
 * 03/18/2009, No Taxation Without Justification

 * Mickey: I've never sarcasmed someone into a coma before, but I'm up for the challenge.
 * 04/13/2009, That's Fair

title: Ctrl+Alt+Del


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Spirited Away

Spirited Away, or Sen to Chihiro no Kamikakushi (千と千尋の神隠し) is a 2001 anime film, about a girl working at the bathhouse in the spirit world after her parents were magically turned into pigs. Written and directed by Hayao Miyazaki

Chihiro/Sen

 * I finally get a bouquet and it's a goodbye present. That's depressing.
 * [before realizing that her parents have become pigs] Mom! Dad! Come on, quit eating! Let's get out of here!
 * I'm see-through!
 * [To Haku, grabbing his arm] No! Don't leave me, I don't want to be alone!
 * It's a bath house...
 * I'm dreaming, I'm dreaming! Come on, wake up! Wake up! Wake up...
 * [To Yubaba] I'm not leaving until you give me a job!
 * Hey, Lin–what's a foreman?
 * I think he needs help! It feels like there's a thorn in his side!
 * [as Bo is twisting her arm] That hurts! Please, I'll play with you later okay?
 * [To Bo, holding out the palm of her hand, which has Haku's blood on it] Germs! I've got germs, see?
 * [To one of Yubaba's shrunken heads] Shut your mouth!
 * Open your mouth... That's it... [forces Haku's mouth open while he's in dragon form] Got it. Now swallow! [holds his mouth shut as he thrashes around]
 * [approaching a giant No-Face] I was saving this for my parents, but I think you'd better have it. [Throws the leftover medicine into his mouth]
 * Haku, I've just remembered something. I think it might help you...when I was little, I dropped my shoe into a river. When I tried to get it back, I fell in. I thought I would drown, but the river carried me to shore. The river's name was the Kohaku River. I think that was you! And your real name is Kohaku River!

Haku

 * You shouldn't be here. Get out of here now!
 * That bird is looking for you. You've gotta get out of here.
 * [To Chihiro] I've known you since you were very small. Good luck, and whatever you do, don't make a sound.
 * Don't talk to me. And address me as Master Haku.
 * Three days of eating our food and her smell will go away. And if she doesn't work hard, roast her, boil her, do whatever you want. Now get back to work. Where is Lin?
 * Lin: [referring to Chihiro] What? Don't you dump her on me!
 * Haku: You said you wanted an assistant.
 * Meet me at the bridge. I'll take you to your parents.
 * Haku: If you completely forget [your name], you'll never find your way back home. I've tried everything to remember mine.
 * Chihiro: You can't remember your name?
 * Haku: No. But for some reason I remember yours.
 * Kamaji: Haku? You're alright...
 * Haku: I'm fine. Where is Sen? Did she go somewhere? Can you tell me what's going on?
 * Kamaji: You blacked out, remember?
 * Haku: [looks down] Yeah I remember being in darkness... [realizes] Then I could hear Sen's voice calling out my name, so I followed her voice and the next thing I knew, I was lying here better than ever.
 * [To Yubaba] You still haven’t noticed that something precious to you has been replaced.
 * Haku: You did it, Chihiro! I remember. I was the spirit of the Kohaku River!
 * Chihiro: A river spirit?
 * Haku: My name is the Kohaku River!
 * Chihiro: They filled in that river, it's all apartments now!
 * Haku: That must be why I can't find my way home, Chihiro. I remember you falling into my river, and I remember your little pink shoe.
 * Chihiro: So, you were the one who carried me back into shallow waters, you saved me! I knew you were good!

Yubaba

 * Aren't you even going to knock? You're the most patheic little girl I've ever seen!
 * [to Chihiro, after heavily persisting her request to have a job, sounding malevolent] Or maybe you'd like the worst, nastiest job I've got, until you breathe your very last BREAAAAATH?!
 * [Upset] Oh, dear, you woke up the baby!
 * So, your name's Chihiro? What a pretty name! [uses magic to steal the kanji of Chihiro's name] And it belongs to me now.
 * Sen, you did great! We made so much money!
 * [sounding annoyed] Oh, Haku's bleeding all over the carpet. Get him out of here; he'll be dead soon, anyway.
 * [about to blast No-Face] Enough's enough! I don't care if he's rich; This nonsense has gotta stop!
 * [To Haku] Don't get fresh with me, young man.
 * [To Haku, when she finds out Boh is missing. Flames start to emerge from her mouth.] YYYYYYOOOOOOOOUUUUUUUUUUU!!!!!!!!!!!! WHERE IS HEEEEEEEEEEEEEE?!?!?!?!?!?! WHAT DID YOU DO WITH MY BAAAABYYYYYYYY?!?!?!?!?!?!
 * Haku: He's with your sister.
 * Zeniba?!
 * ''[Calms down] Very clever, Haku. I get it. You'll get my baby back for me, but at a price. So, what do you want?
 * Haku: Tear up Sen's contract. And then, I want you to return Sen and her mother and father back to the human world.
 * Fine, but on one condition: I get to give Sen one final test. If she fails, she's mine.
 * I see you failed to bring my baby back.
 * [to Bo; sounding hurt] But a deal's a deal, sweetie! I get to give Sen one final test!
 * [after Chihiro completes her challenge; huffing] All right, fine, you win. Now get out of my sight!
 * There's no need to get upset. I'm sure they'll find Sen somewhere.
 * Chichiyaku: Hurry! This way! Madam, Sen is here now.
 * Finally! Sen has arrived, sir. She'll be with you in just a few minutes. He's destroying everything, it's costing us a fortune! So suck up to him and get every last speck of gold he's... Eww, what's that dirty mouse doing here?
 * Chihiro: Huh? He's your... He doesn't look familiar?
 * Familiar? Don't be stupid. Now, get in there. Here's Sen.
 * Chichiyaku: Will Sen be all right in there by herself?
 * You wanna take her place?
 * Chichiyaku: Huh?
 * Hmph!

Cast (English dub only)

 * Daveigh Chase – Chihiro/Sen (voice)
 * Jason Marsden – Haku (voice)
 * Suzanne Pleshette – Yubaba/Zeniba (voice)
 * Lauren Holly – Chihiro's mother (voice)
 * Michael Chiklis – Chihiro's father (voice)
 * David Ogden Stiers – Kamaji (voice)
 * John Ratzenberger – Assistant Manager (voice)
 * Susan Egan – Lin (voice)
 * Tara Strong – Baby (voice)
 * Bob Bergen – Frog/No Face (voice)

title: Spirited Away


text:
Talk:Marcel Marceau

This is a really good page! ~ MosheZadka (Talk) 17:57, 22 October 2005 (UTC)

Unsourced

 * Sources should be provided for these prior to moving them back into the article.

 * It's good to shut up sometimes.

 * What sculptors do is represent the essence of gesture. What is important in mime is attitude.

title: Talk:Marcel Marceau


text:
Psalms

The Book of Psalms, Tehillim in Hebrew ( or  meaning "Praises"), commonly referred to simply as Psalms or "the Psalms", is the first book of the Ketuvim ("Writings"), the third section of the Hebrew Bible.

 * 1 · 3 · 7 · 8 · 9 · 10 · 11 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 22 · 23 · 24 · 27 · 28 · 29 · 30 · 32 · 33 · 35 · 37 · 38 · 42 · 46 · 51 · 53 · 69 · 71 · 83 · 91 · 96 · 100 · 118 · 121 · 130 · 137 · 139 · 144 · 145 · Quotes about the Psalms · See also · External links

Psalm 1

 * Happy is the man who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, the teaching of the LORD is his delight, and he studies that teaching day and night. He is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives. Not so the wicked; rather, they are like chaff that wind blows away. Therefore the wicked will not survive judgment, nor will sinners, in the assembly of the righteous. For the cherishes the way of the righteous, but the way of the wicked is doomed.
 * 1:1–6, JPS translation

 * Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. The ungodly are not so: but are like the chaff which the wind driveth away. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the knoweth the way of the righteous: but the way of the ungodly shall perish.
 * 1:1-6, King James Version

 * Happy is the man that hath not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. But his delight is in the law of the ; and in His law doth he meditate day and night. And he will certainly become like a tree planted by streams of water, That gives its own fruit in its season And the foliage of which does not wither, And everything he does will succeed. The wicked are not like that, But are like the chaff that the wind drives away. That is why the wicked ones will not stand up in the judgment, Nor sinners in the assembly of righteous ones. For Jehovah is taking knowledge of the way of righteous ones, But the very way of wicked ones will perish.
 * 1:1-6, New World Translation of the Holy Scriptures

Psalm 3
Many there be which say of my soul, There is no help for him in God. Selah. But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head. I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
 * LORD, how are they increased that trouble me! many are they that rise up against me.
 * 3:1-4, King James Version

Psalm 4

 * I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.
 * 4:8, King James Version

Psalm 5

 * For you are not a God who takes pleasure in wickedness; No one bad may remain with you.
 * 5:4, New World Translation of the Holy Scriptures

 * For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulcher; they flatter with their tongue. Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.
 * 5:9-10, King James Version

Psalm 7

 * O LORD my God, if I have done this and there is guilt on my hands-- if I have done evil to him who is at peace with me or without cause have robbed my foe-- then let my enemy pursue and overtake me; let him trample my life to the ground and make me sleep in the dust. "Selah"
 * 7:3-5, New International Version

 * Arise, O LORD, in your anger; rise up against the rage of my enemies. Awake, my God; decree justice.
 * 7:6, New International Version

 * The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.
 * 7:8, King James Version

 * Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made.
 * 7:14-15, King James Version

Psalm 8

 * O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.
 * 8:1-8, King James Version

 * O Jehovah our Lord, how majestic your name is throughout the earth!
 * 8:9, New World Translation of the Holy Scriptures

Psalm 9

 * When mine enemies are turned back, they shall fall and perish at thy presence. For thou hast maintained my right and my cause; thou satest in the throne judging right. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
 * 9:3-6, King James Version

 * Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death.
 * 9:13, King James Version

Psalm 10

 * In his pride the wicked does not seek him; in all his thoughts there is no room for God. His ways are always prosperous; he is haughty and your laws are far from him; he sneers at all his enemies. He says to himself, "Nothing will shake me; I'll always be happy and never have trouble." His mouth is full of curses and lies and threats; trouble and evil are under his tongue. He lies in wait near the villages; from ambush he murders the innocent, watching in secret for his victims. He lies in wait like a lion in cover; he lies in wait to catch the helpless; he catches the helpless and drags them off in his net. His victims are crushed, they collapse; they fall under his strength. He says to himself, "God has forgotten; he covers his face and never sees." Arise, LORD! Lift up your hand, O God. Do not forget the helpless. Why does the wicked man revile God? Why does he say to himself, "He won't call me to account"? But you, O God, do see trouble and grief; you consider it to take it in hand. The victim commits himself to you; you are the helper of the fatherless. Break the arm of the wicked and evil man; call him to account for his wickedness that would not be found out. The LORD is King for ever and ever; the nations will perish from his land. You hear, O LORD, the desire of the afflicted; you encourage them, and you listen to their cry, defending the fatherless and the oppressed, in order that man, who is of the earth, may terrify no more.
 * 10:4-18, New International Version

Psalm 11

 * Jehovah examines the righteous one as well as the wicked one; He hates anyone who loves violence.
 * Psalms 11:5, New World Translation of the Holy Scriptures

 * תֹּֽודִיעֵנִי֮ אֹ֤רַח חַ֫יִּ֥ים שֹׂ֣בַע מָחֹות אֶת־פָּנֶ֑יךָ נְעִמֹ֖ות בִּימִינְךָ֣ נֶֽצַח
 * 16:11,
 * Thou wilt shew me the path of life: in thy presence is the fulnesse of ioy: and at thy right hand there are pleasures for euermore.
 * Geneva Bible
 * Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
 * King James Version
 * You will teach me the right way to live. Just being with you will bring complete happiness. Being at your right side will make me happy forever.
 * You have let me experience the joys of life and the exquisite pleasures of your own eternal presence.
 * You will show me the path that leads to life; your presence fills me with joy and brings me pleasure forever.
 * You make known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.
 * New International Version
 * You will teach me how to live a holy life. Being with you will fill me with joy; at your right hand I will find pleasure forever.
 * You have shown me the path to life, and you make me glad by being near to me. Sitting at your right side, I will always be joyful.
 * You make the path of life known to me. Complete joy is in your presence. Pleasures are by your side forever. A prayer by David.
 * You always show me the path of life. You will fill me with joy when I am with you. You will make me happy forever at your right hand.
 * You make me know the path of life; in your presence is unbounded joy, in your right hand eternal delight.
 * Complete Jewish Bible
 * Now you’ve got my feet on the life path, all radiant from the shining of your face. Ever since you took my hand, I’m on the right way.
 * The Message
 * You reveal the path of life to me; in Your presence is abundant joy; in Your right hand are eternal pleasures.
 * You lead me in the path of life. I experience absolute joy in your presence; you always give me sheer delight.
 * You teach me the way of life. In your presence is total celebration. Beautiful things are always in your right hand.
 * You direct me on the path that leads to a beautiful life. As I walk with You, the pleasures are never-ending, and I know true joy and contentment.
 * The Voice
 * Now you’ve got my feet on the life path, all radiant from the shining of your face. Ever since you took my hand, I’m on the right way.
 * The Message
 * You reveal the path of life to me; in Your presence is abundant joy; in Your right hand are eternal pleasures.
 * You lead me in the path of life. I experience absolute joy in your presence; you always give me sheer delight.
 * You teach me the way of life. In your presence is total celebration. Beautiful things are always in your right hand.
 * You direct me on the path that leads to a beautiful life. As I walk with You, the pleasures are never-ending, and I know true joy and contentment.
 * The Voice
 * You direct me on the path that leads to a beautiful life. As I walk with You, the pleasures are never-ending, and I know true joy and contentment.
 * The Voice
 * The Voice

Psalm 13

 * How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me? Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death; Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved. But I have trusted in thy mercy; my heart shall rejoice in thy salvation. I will sing unto the LORD, because he hath dealt bountifully with me.
 * 13:1-6, King James Version

 * Long enough, God - you've ignored me long enough. I've looked at the back of your head Long enough I've carried this ton of trouble, lived with a stomach full of pain. Long enough my arrogant enemies have looked down their noses at me. Take a good look at me, God, my God; I want to look life in the eye, So no enemy can get the best of me or laugh when I fall on my face. I've thrown myself headlong into your arms - I'm celebrating your rescue. I'm singing at the top of my lungs, I'm so full of answered prayers.
 * 13:1-6, The Message: The Bible in Contemporary Language

Psalm 14

 * The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.
 * 14:1-4, King James Version

Psalm 15

 * He rejects anyone who is contemptible, But he honors those fearing Jehovah. He does not go back on his promise, even when it is bad for him. He does not lend his money on interest, And he does not accept a bribe against the innocent. Whoever does these things will never be shaken.
 * 15:4-5, New World Translation of the Holy Scriptures

Psalm 16

 * Preserve me, O God: for in thee do I put my trust. O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;; But to the saints that are in the earth, and to the excellent, in whom is all my delight.
 * 16:1-3, King James Version

 * Their sorrows will be increased who go after another god: I will not take drink offerings from their hands, or take their names on my lips.
 * 16:4, Bible in Basic English

 * The wise counsel God gives when I'm awake is confirmed by my sleeping heart. Day and night I'll stick with God; I've got a good thing going and I'm not letting go.
 * 16:7-8, The Message: The Bible in Contemporary Language

 * I have set the LORD always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
 * 16:8-11, King James Version

Psalm 17

 * Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.
 * 17:1, King James Version

 * I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.
 * 17:6-7, King James Version

Psalm 18

 * The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
 * 18:20, King James Version

 * As for God, his way is perfect: the word of the Lord is tried: he is a buckler to all those that trust in him. For who is God save the Lord? or who is a rock save our God? It is God that girdeth me with strength, and maketh my way perfect. He maketh my feet like hinds' feet, and setteth me upon my high places.
 * 18:30-33

 * I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed. I have wounded them that they were not able to rise: they are fallen under my feet. For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me. Thou hast also given me the necks of mine enemies; that I might destroy them that hate me. They cried, but there was none to save them: even unto the LORD, but he answered them not. Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.
 * 18:37-42, King James Version

Psalm 19

 * The heavens are declaring the glory of God; The skies above proclaim the work of his hands.
 * 19:1, New World Translation of the Holy Scriptures

 * Day to day pours out speech, and night to night reveals knowledge.
 * 19:2, ESV

 * The law of Jehovah is perfect, restoring the soul: The testimony of Jehovah is sure, making wise the simple. The precepts of Jehovah are right, rejoicing the heart: The commandment of Jehovah is pure, enlightening the eyes. The fear of Jehovah is clean, enduring for ever: The ordinances of Jehovah are true, and righteous altogether. More to be desired are they than gold, yea, than much fine gold; Sweeter also than honey and the droppings of the honeycomb.
 * 19:7-10, American Standard Version

 * Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
 * 19:14, King James Version

Psalm 22

 * For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
 * 22:24, King James Version

Psalm 23

 * The is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the  for ever.
 * 23:1-6, King James Version

Psalm 24

 * Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
 * 24:3-4, King James Version

Psalm 27

 * Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.
 * 27:12, King James Version

Psalm 28

 * Do not drag me away with the wicked, with those who do evil, who speak cordially with their neighbors but harbor malice in their hearts.
 * 28:3, New International Version

Psalm 29

 * The LORD will give strength unto his people; the LORD will bless his people with peace.
 * 29:11, King James Version

Psalm 30

 * O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness. For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
 * 30:3-5, King James Version

Psalm 32

 * I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
 * 32:8, King James Version

 * Rejoice in Jehovah and be joyful, you righteous ones; Shout joyfully, all you who are upright in heart.
 * 32:11, New World Translation of the Holy Scriptures

Psalm 33

 * He loveth righteousness and justice: The earth is full of the lovingkindness of Jehovah.
 * 33:5, American Standard Version

 * אֹ֭הֵב צְדָקָ֣ה וּמִשְׁפָּ֑ט חֶ֥סֶד יְ֝הוָ֗ה מָלְאָ֥ה הָאָֽרֶץ׃
 * 33:5, .
 * He loveth righteousness and judgment: the earth is full of the goodness of the Lord.
 * King James Version
 * Loving righteousness and judgment, Of the kindness of Jehovah is the earth full.
 * The Lord loves righteousness and justice; the earth is full of his unfailing love.
 * New International Version
 * New International Version

 * גֹּ֣ול עַל־יְהוָ֣ה דַּרְכֶּ֑ךָ וּבְטַ֥ח עָ֝לָ֗יו וְה֣וּא יַעֲשֶֽׂה׃ וְהֹוצִ֣יא כָאֹ֣ור צִדְקֶ֑ךָ וּ֝מִשְׁפָּטֶ֗ךָ כַּֽצָּהֳרָֽיִם׃
 * 37:5-6, .
 * Commit thy way unto the LORD; trust also in him; and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
 * King James Version
 * Roll on Jehovah thy way, And trust upon Him, and He worketh, And hath brought out as light thy righteousness, And thy judgment as noon-day.
 * Commit your way to the Lord; trust in him and he will do this: He will make your righteous reward shine like the dawn, your vindication like the noonday sun.
 * New International Version
 * Commit your way to Jehovah; Rely on him, and he will act in your behalf. He will make your righteousness shine like daybreak, And your justice like the midday sun.
 * New World Translation of the Holy Scriptures
 * New World Translation of the Holy Scriptures

 * Just a little while longer, and the wicked will be no more; You will look at where they were, And they will not be there. But the meek will possess the earth, And they will find exquisite delight in the abundance of peace.
 * 37:10-11, New World Translation of the Holy Scriptures

Psalm 38

 * For my errors loom over my head; Like a heavy burden, they are too much for me to bear. My wounds stink and fester Because of my foolishness. I am distressed and extremely downcast; I walk around sad all day long. There is a burning within me; My whole body is sick. I have grown numb and become completely crushed; My anguished heart makes me groan aloud.
 * 38:4-8, New World Translation of the Holy Scriptures

Psalm 42

 * Just like a deer that craves streams of water, my whole being craves you, God. My whole being thirsts for God, for the living God. When will I come and see God's face?
 * 42:1-2, Common English Bible

 * My tears have been my food day and night, while men say to me all day long, "Where is your God?"
 * 42:3, New International Version

Psalm 46

 * God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.
 * 46:1-3, King James Version

 * There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early. The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. The Lord of hosts is with us; the God of Jacob is our refuge. Selah.
 * 46:4-7, King James Version

 * Come, behold the works of Jehovah, What desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire. Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.
 * 46:8-10, American Standard Version

Psalm 51

 * Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me.
 * 51:1-3, King James Version

 * The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.
 * 51:17

Psalm 53

 * The fool says in his heart, "There is no God." They are corrupt, and their ways are vile; there is no one who does good. God looks down from heaven on the sons of men to see if there are any who understand, any who seek God. Everyone has turned away, they have together become corrupt; there is no one who does good, not even one. Will the evildoers never learn-- those who devour my people as men eat bread and who do not call on God?
 * 53:1-4, New International Version

Psalm 55

 * And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.
 * 55:6 KJV

Psalm 69

 * I am on fire with passion for your house; and the hard things which are said about you have come on me.
 * 69:9, Bible in Basic English

 * For the zeal of thy house hath eaten me up: and the reproaches of them that reproached thee are fallen upon me.
 * 69:9, Douay Rheims Bible

Psalm 71

 * In thee, O Jehovah, do I take refuge: Let me never be put to shame.
 * American Standard Version

Psalm 82

 * 1. God standeth in the congregation of the mighty; he judgeth among the gods.2. How long will ye judge unjustly, and accept the persons of the wicked? Selah.3. Defend the poor and fatherless: do justice to the afflicted and needy.4. Deliver the poor and needy: rid them out of the hand of the wicked. 5. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.6. I have said, Ye are gods; and all of you are children of the most High.
 * [Psalms 82, King James Version]

Psalm 83

 * O God, do not be silent; Do not keep quiet* or still, O Divine One. For look! your enemies are in an uproar; Those who hate you act arrogantly.With cunning they secretly plot against your people; They conspire against your treasured ones. They say: “Come, let us annihilate them as a nation, So that the name of Israel may be remembered no more.”
 * 83:1-4, New World Translation of the Holy Scriptures

 * That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
 * 83:18, King James Version

Psalms 91

 * God said: “Because he has affection for me,* I will rescue him. I will protect him because he knows* my name. He will call on me, and I will answer him. I will be with him in distress. I will rescue him and glorify him. I will satisfy him with long life, And I will cause him to see my acts of salvation.
 * 91:14-16, New World Translation

Psalm 96

 * O sing unto the LORD a new song: sing unto the LORD, all the earth. Sing unto the LORD, bless his name; shew forth his salvation from day to day. Declare his glory among the heathen, his wonders among all people. For the LORD is great, and greatly to be praised: he is to be feared above all gods. For all the gods of the nations are idols: but the LORD made the heavens. Honour and majesty are before him: strength and beauty are in his sanctuary. Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. O worship the LORD in the beauty of holiness: fear before him, all the earth. Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.
 * 96:1-13, King James Version

Psalm 100

 * For Jehovah is good; His loyal love endures forever, And his faithfulness through all generations.
 * 100:5, New World Translation of the Holy Scriptures

Psalms 110

 * Jehovah will be at your right hand; He will crush kings on the day of his anger.
 * 110:5, New World Translation of the Holy Scriptures

Psalms 113

 * Hallelujah. O servants of the, give praise; praise the name of the.
 * 113:1, JPS translation

Psalms 118

 * The stone which the builders refused is become the head stone of the corner.
 * 22, KJV

Psalms 119

 * 119:134 Redeem me from the oppression of men, that I may obey your precepts.
 * 119:163 I hate and detest falsehood, but I love your law.
 * 119:166 I wait for your salvation, O Lord, and I follow your commands.
 * 119:175 Let me live that I may praise you, and may your laws sustain me.

Psalms 121

 * I shall raise my eyes to the mountains. From where will my help come? My help is from Jehovah, The Maker of heaven and earth.
 * 121:1-2, New World Translation of the Holy Scriptures

 * I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore.
 * KJV

Psalm 130

 * Out of the depths have I cried unto thee, O LORD. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
 * 130:1-3, King James Version

 * Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities.
 * 130:7-8, King James Version

Psalm 137

 * By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion. Upon the willows in the midst thereof We hanged up our harps. For there they that led us captive required of us songs, And they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the LORD'S song in a strange land? If I forget thee, O Jerusalem, Let my right hand forget her skill. Let my tongue cleave to the roof of my mouth, If I remember thee not; If I prefer not Jerusalem Above my chief joy.
 * 137:1-6, American Standard Version

Psalm 139

 * For there is not a word on my tongue, But behold, O Lord, You know it altogether. You have hedged me behind and before, And laid Your hand upon me. Such knowledge is too wonderful for me; It is high, I cannot attain it. How precious also are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand: when I awake, I am still with thee.
 * 139:4-6, King James Version

 * Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. For they speak against thee wickedly, and thine enemies take thy name in vain. Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies. Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting.
 * 139:19-24, King James Version

Psalm 144

 * Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight: My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! Man is like to vanity: his days are as a shadow that passeth away. Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them.
 * 144:1-6, King James Version

Psalm 145

 * Jehovah guards all those who love him, But all the wicked he will annihilate.
 * 145:20, New World Translation of the Holy Scriptures

Psalm 146

 * The restores sight to the blind; the  makes those who are bent stand straight; the  loves the righteous.
 * Psalms 146:8 (JPS translation)

Quotes about the Psalms

 * A monk ... will take in to himself all the thoughts of the Psalms and will begin to sing them in such a way that he will utter them with the deepest emotion of heart not as if they were the compositions of the Psalmist, but rather as if they were his own utterances and his very own prayer.
 * John Cassian, "The Second Conference of Abbot Isaac: On Prayer," Conferences (c. 420),, as translated by Edgar Gibson, The Works of John Cassian (2012), p. 433

title: Psalms


text:
Nagarjuna

Nāgārjuna (c. 150 – 250), sometimes called the "second Buddha" in Tibetan and East Asian Mahayana traditions, was an Indian Buddhist monk and philosopher. He systematized Mahayana Buddhist philosophy around the central concept of the emptiness (shunyata) of all existents (dharmas).

Mūlamadhyamakakārikā
How could suffering be caused by another? If suffering were caused by each, Suffering could be caused by both. Not caused by self or by other, How could suffering be uncaused?
 * No suffering is self-caused. Nothing causes itself. If another is not self-made,
 * Mūlamadhyamakakārikā 14.8–9
 * trans. Jay Garfield, The Fundamental Wisdom of the Middle Way (1995), ISBN 0195093364

 * "I, without grasping will pass beyond sorrow, And I will attain nirvāṇa," one says. Whoever grasps like this Has great grasping.
 * § 16.9

 * If you think you see both Destruction and becoming, Then you see destruction and becoming Through impaired vision.
 * § 20.11

Ratnāvalī (Precious Garland)

 * Due to having faith one relies on the practices, Due to having wisdom one truly knows. Of these two wisdom is the chief, Faith is its prerequisite.
 * The Precious Garland, 5
 * trans. by Jeffrey Hopkins, "Buddhist Advice for Living and Liberation: Nagarjuna's Precious Garland" (1998), ISBN 1559398515

 * "I am not, I will not be. I have not, I will not have." That frightens all the childish And extinguishes fear in the wise.
 * § 26

 * Even if you seek to harm an enemy, You should remove your own defects and cultivate good qualities. Through that you will help yourself, And the enemy will be displeased.
 * § 132

 * There is pleasure when a sore is scratched, But to be without sores is more pleasurable still. Just so, there are pleasures in worldly desires, But to be without desires is more pleasurable still.
 * § 169

 * Without hope of reward Provide help to others. Bear suffering alone, And share your pleasures with beggars.
 * § 272

 * Even three times a day to offer Three hundred cooking pots of food Does not match a portion of the merit In one instant of love.
 * The Precious Garland, 283

Suhṛllekha (Letter to a Good Friend)

 * To those possessed of breeding, learning, handsome looks, Who have no wisdom, neither discipline, you need not bow. But those who do have these two qualities, Though lacking other virtues, you should revere.
 * Letter to a Friend (Snow Lion: 2013), stanza 28

Prajñadanda (The Staff of Wisdom)

 * The science, which teaches arts and handicrafts Is merely science for the gaining of a living; But the science which teaches deliverance from worldly existence, Is not that the true science?
 * Prajñadanda (The Staff of Wisdom) attributed to Nagarjuna
 * "Although you may spend your life killing, You will not exhaust all your foes. But if you quell your own anger, your real enemy will be slain."
 * Nagarjuna & Sakya Pandita. (1977). Elegant sayings. Cazadero, California: Dharma Publishing.

Misc

 * If you desire ease, forsake learning. If you desire learning, forsake ease. How can the man at his ease acquire knowledge, And how can the earnest student enjoy ease?
 * The Tree of Wisdom

Quotes about Nagarjuna

 * Dr. Hong [Tao-Tze, master of the qigong menpai Tai Ji Men,] and his dizi had a very painful experience of what the “lack of conscience” is. The lack of conscience of corrupted bureaucrats and officers created the Tai Ji Men case. The great Buddhist sage Nagarjuna (150–250) wrote in his “Treatise on the Great Perfection of Wisdom” that the greatest master is the one capable of “changing poison into medicine.” It is because they experienced the poison of the lack of conscience that Dr. Hong and his dizi were able to administer to the world the medicine of conscience. That we celebrate today the proves that the medicine has been effective.
 * Massimo Introvigne, “Zeno’s Conscience” and the Conscience of Tai Ji Men, Bitter Winter, April 4, 2022

title: Nagarjuna


text:
Talk:Fear

The following quotes were moved here from the page because the source has no apparent notability. If he is notable, please create a wp page, a wq page or add evidence of notability here. ~ MosheZadka (Talk) 20:11, 22 October 2005 (UTC)

 * "Courage is fear that has said its prayers." ~ Dorothy Bernard
 * "Remember that fear always lurks behind perfectionism. Confronting your fears and allowing yourself the right to be human can, paradoxically, make you a far happier and more productive person." ~ Dr. David M. Burns
 * Sounds a lot like what David D. Burns would say.
 * "Fear is a question: What are you afraid of, and why? Just as the seed of health is in illness, because illness contains information, your fears are a treasure house of self-knowledge if you explore them." ~ Marilyn Ferguson
 * "So many people tiptoe through life, so carefully, to arrive, safely, at death." - (origin needed)
 * "Never fear shadows ... that always means there is a light shining somewhere." ~ Jonathan Santos

Unsourced

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

 * Only when you are ready to face fear, it will no longer be there.
 * David Belcher
 * A timid person is frightened before a danger, a coward during the time, and a courageous person afterward.
 * Johann Paul Friedrich Richter

 * A wise man does not fear, a man afraid does not think.
 * Warhammer 40.000 Soulstorm, Space Marines Campain

 * All who love life, fear the reaper.
 * Eldar Dark Reaper, Warhammer 40k: Dawn of War: Dark Crusade

 * Anatidaephobia: The fear that somewhere, somehow, a duck is watching you.
 * Gary Larson - The Far Side

 * Fear ensures loyalty!
 * Commissar, Warhammer 40k: Dawn of War: Dark Crusade

 * Fear is that little darkroom where negatives are developed.
 * Michael Pritchard

 * Fear is the tax that conscience pays to guilt.
 * George Sewell

 * I do not fear death. Death fears ME!
 * Shas'o Sa'cea Dre'koran Ta'ar, replying to the Space Marine ultimatum on Nimbosa.

 * I fear no evil, for I am fear incarnate!
 * Force Commander, Warhammer 40k: Dawn of War

 * I no longer fear God, I love him; for love casts out fear.
 * St. Anthony the Great

 * Only when we are no longer afraid do we begin to live.
 * Dorothy Thompson

 * Some people are afraid of heights. I'm afraid of widths.
 * Steven Wright

 * The only real prison is fear, and the only real freedom is freedom from fear.
 * Aung San Suu Kyi

 * There is nothing to fear; if aggression is the result of fear, then fear is the fear of aggression. So if you are afraid of an aggressor, you are afraid of a thing which is afraid of you, a person ruled by his fear.  And why should you be afraid of someone who is behaving like a small child in the darkness?
 * Project Pitchfork

 * Though I walk in the Valley of The Shadow of The Daemon, I shall know no fear, For I am what the Daemon fears.
 * Grand master Mandulis of the Grey Knights

 * Where fear is present, wisdom cannot be.
 * Lactantius

 * Fear only loneliness, for when we are alone things become much scarier.
 * Shane O'Neill

 * Fear is the lengthened shadow of ignorance.
 * Arnold H. Glasgow

 * Fear is good. It keeps you from becoming a crappy doctor.
 * Doctor Cox, Scrubs

 * In blackest day, in brightest night, Beware your fears made into light! Let those who try to stop what's right, Burn like his power... Sinestro's might!
 * Sinestro Corps oath. Their power is granted by the entity Parallax, the embodiment of fear.

 * We must make our fears fear us.
 * Neil Gaiman

 * They are weak. And Weakness breeds Fear; and fear makes any ally an enemy.
 * Transformers Decepticons

title: Talk:Fear


text:
Pierre Hadot

Pierre Hadot (21 February 1922 – April 24, 2010) was honorary professor at the Collège de France (Chaire d'Histoire de la pensée hellénistique et romaine), perhaps the world's leading historian of ancient philosophy, and a philosopher of note in his own right (among other accomplishments, one of the first to introduce Wittgenstein to France).

Quotes

 * À mes yeux, c’est seulement l’ascèse de la rigueur scientifique, ce détachement de soi qu’exige un jugement objectif et impartial, qui pourra nous donner le droit de nous impliquer nous-mêmes dans l’histoire, de lui donner un sens existentiel.
 * To my eyes, only the ascesis of scientific rigor, this detachment from oneself which requires an objective and impartial judgment, can give us the right to implicate ourselves in history, to give it an existential sense.
 * Preface to Nietzsche : Essai de mythologie (1990) by E. Bertram, p. 34

Qu'est-ce que la philosophie antique? (1995)

 * Incommensurables donc, mais aussi inséparables. Pas de discours qui mérite d’être appelé philosophique, s’il est séparé de la vie philosophique, pas de vie philosophique, si elle n’est étroitement liée au discours philosophique. C’est là d’ailleurs que réside le danger inhérent à la vie philosophique: l’ambiguïté du discours philosophique.
 * Incommensurable; but also inseparable. No discourse worthy of being called philosophical, that is separated from the philosophical life; no philosophical life, if it is not strictly linked to philosophical discourse. It is there that the danger inherent to a philosophical life resides: the ambiguity of philosophical discourse.

 * Si ces expériences sont rares, elles n’en donnent pas moins sa tonalité fondamentale au mode de vie plotinien, puisque celui-ci nous apparaît maintenant comme l’attente du surgissement imprévisible de ces moments privilégiés qui donnent tout leur sens à la vie.
 * “If these experiences [of union with the Absolute] are rare, nonetheless they lend their fundamental tonality to the Plotinian way of life, for that way of life appears to us now as a waiting for the unforseeable surging-forth of these privileged moments which give their full sense to life

Études de philosophie ancienne (1998)

 * Ce sont les contresens et les incompréhensions qui, très souvent, ont provoqué une évolution importante dans l’histoire de la philosophie, et qui, notamment, ont fait apparaître des notions nouvelles.
 * It is misinterpretation and incomprehension which, very often, provoked an important evolution in the history of philosophy and which, notably, led to the appearance of new notions.

La Philosophie comme manière de vivre (2001)

 * La Philosophie comme manière de vivre: Entretiens avec Jeannie Carlier et Arnold I. Davidson. Paris: Albin Michel, (2001)

 * Celui qui étudie un texte ou des microbes ou les étoiles doit se défaire de sa subjectivité... c'est là un idéal qu'il faut essayer de rejoindre par une certaine pratique. Disons que l'objectivité est une vertu, d'ailleurs très diffice à pratiquer.
 * He who studies a text or microbes or stars must have nothing to do with his subjectivity... that is an ideal that one must try to find by a certain practice. Let us say that objectivity is a virtue, and a very difficult one to practice.

 * Il faut se défaire de la partialité du moi individuel et passionné pour se hausser à l’universalité du moi rationnel.
 * One must have nothing to do with the partiality of the individual, passionate self in order to raise oneself to the universality of the rational self.

 * ...replacer, autant que possible, les œuvres dans les conditions concrètes où elles ont été écrites, conditions spirituelles d’une part, c’est-à-dire tradition philosophique, rhétorique ou poétique, conditions matérielles d’autre part, c’est-à-dire milieu scolaire et social, contraintes venues du support matériel de l’écriture, circonstances historiques. Toute œuvre doit être replacée dans la praxis dont elle émane.
 * ...to replace, as far as possible, works in the concrete conditions wherein they were written, spiritual conditions in part, that is to say, philosophical, rhetorical or poetic tradition, material conditions in part, that is to say, scholarly and social milieu, constraints stemming from the material support of writing, historical circumstances. Every work must be replaced in the praxis from which it emanates.

 * To know oneself means, among other things, to know oneself qua non-sage: that is, not as a sophos, but as a philo-sophos, someone on the way toward wisdom.
 * trans. Michael Chase (1995), p. 90

 * Only he who is capable of a genuine encounter with the other is capable of an authentic encounter with himself, and the converse is equally true…From this perspective, every spiritual exercise is a dialogue, insofar as it is an exercise of authentic presence, to oneself and to others.
 * trans. Michael Chase (1995), p. 91

 * From the preceding examples, we may get some idea of the change in perspective that may occur in our reading and interpretation of the philosophical works of antiquity when we consider them from the point of view of the practice of spiritual exercises. Philosophy then appears in its original aspect: not as a theoretical construct, but as a method for training people to live and to look at the world in a new way. It is an attempt to transform mankind. Contemporary historians of philosophy are today scarcely inclined to pay attention to this aspect, although it is an essential one. The reason for this is that, in conformity with a tradition inherited from the Middle Ages … they consider philosophy to be purely abstract-theoretical activity.
 * trans. Michael Chase (1995), p. 107

 * With the advent of medieval Scholasticism, … we find a clear distinction between theologia and philosophia. Theology became conscious of its autonomy qua supreme science, which philosophy was emptied of its spiritual exercises, which, from now on, were relegated to Christian mysticism and ethics. Reduced to the rank of a “handmaid of theology,” philosophy’s role was henceforth to furnish theology with conceptual—and hence purely theoretical—material. When, in the modern age, philosophy regained its autonomy, it still retained many features inherited from this medieval conception. In particular, it maintained its purely theoretical character, which even evolved in the direction of a more and more thorough systemization. Not until Nietzsche, Bergson, and existentialism does philosophy consciously return to being a concrete attitude, a way of life and of seeing the world.
 * trans. Michael Chase (1995), p. 107

 * Socrates splits himself into two, so that there are two Socrates: the Socrates who knows in advance how the discussion is going to end, and the Socrates who travels the entire dialectical path along with his interlocutor.
 * trans. Michael Chase (1995), p. 153

 * Here we come upon one of the most profound reasons for Socratic irony: direct language is not adequate for communicating the experience of existing, the authentic consciousness of being, the seriousness of life as we live it, or the solitude of decision making.
 * trans. Michael Chase (1995), p. 156

 * Here we come upon one of the most profound reasons for Socratic irony: direct language is not adequate for communicating the experience of existing, the authentic consciousness of being, the seriousness of life as we live it, or the solitude of decision making.
 * trans. Michael Chase (1995), p. 156

 * Socrates had no system to teach. Throughout, his philosophy was a spiritual exercise, an invitation to a new way of life, active reflection, and living consciousness.
 * trans. Michael Chase, p. 157

 * It is precisely because the Epicurean considered existence to be the result of pure chance that he greeted each moment with immense gratitude, like a kind of divine miracle.
 * trans. Michael Chase (1995), p. 252

 * Every person—whether Greek or Barbarian—who is in training for wisdom, leading a blameless, irreproachable life, chooses neither to commit injustice nor return it unto others, but to avoid the company of busybodies, and hold in contempt the places where they spend their time—courts, councils, marketplaces, assemblies—in short, every kind of meeting or reunion of thoughtless people. … People such as these, who find their joy in virtue, celebrate a festival their whole life long.
 * trans. Michael Chase (1995), p. 264

 * There was a Socratic style of life (which the Cynics were to imitate), and the Socratic dialogue was an exercise which brought Socrates’ interlocutor to put himself in question, to take care of himself, and to make his soul as beautiful and wise as possible.
 * trans. Michael Chase (1995), p. 269

 * Philosophy—reduced, as we have seen, to philosophical discourse—develops from this point on in a different atmosphere and environment from that of ancient philosophy. In modern university philosophy, philosophy is obviously no longer a way of life, or a form of life—unless it be the form of life of a professor of philosophy.
 * trans. Michael Chase, p. 271

 * One could say that what differentiates ancient from modern philosophy is the fact that, in ancient philosophy, it was not only Chrysippus or Epicurus who, just because they had developed a philosophical discourse, were considered philosophers. Rather, every person who lived according to the precepts of Chrysippus or Epicurus was every bit as much a philosopher as they.
 * trans. Michael Chase, p. 272

 * Ancient philosophy proposed to mankind an art of living. By contrast, modern philosophy appears above all as the construction of a technical jargon reserved for specialists.
 * trans. Michael Chase, p. 272

La voile d'Isis: Essai sur l'histoire de l'idée de Nature (2004)

 * Les progrès scientifiques ont amené les philosophes à détourner leur attention de l’explication des phénomènes physiques, abandonnée désormais à la science, pour la diriger vers le problème de l’être lui-même.
 * Scientific progress has led philosophers to turn their attention from the explanation of physical phenomena, abandoned to science, in order to direct it towards the problem of being itself.

title: Pierre Hadot


text:
Milton Berle

Milton Berle (born Mendel Berlinger; July 12, 1908 – March 27, 2002) was an American comedian and actor.

Quotes

 * All I can say is at 82, if I had it to live over again, I'd live it the same, sweet — or not so sweet — way. At 82, I feel like a 20-year-old. But unfortunately, there's never one around.
 * At his 82nd birthday party, as quoted in "Uncle Miltie's Birthday Bash" by the Associated Press, The Journal-News (July 13, 1990), p. 3
 * I took over the Moran and Mack spot and wowed them. The theater owner's report to the booker of the entire circuit was a glowing review. A week later I was booked on a bigger circuit. I kept working and polishing my act until the GIANT door opened for me and there was the big time ... the Palace Theater [sic] on Broadway. P.S. If opportunity doesn't knock, build a door.
 * As quoted in One Door Closes, Another Door Opens (1995) by Arthur Pine and Julie Houston, p. 109

Quotes about

 * I think that anyone who is full of life loves repetition. For example, a child. You put a child on your knee and tell the child a story, the child will say, "Do it again." You blow smoke through your nose or through your ears, and the child will say, "Do it again." And God is full of life, and every morning He says to the sun, "Do it again," and every evening He says to the moon and stars, "Do it again," and every time a child is born into the world, He asks for a divine encore and says, "Do it again." And, Milton, for sixty years you've entertained us, and you've made us laugh, and we say to you, "Milton, do it again."
 * Fulton J. Sheen, October 13, 1973, addressing a banquet commemorating Berle's 60th year in show business; as quoted in Milton Berle: An Autobiography (1974), p. 325

title: Milton Berle


text:
Carl Schmitt

Carl Schmitt (11 July 1888 – 7 April 1985) was a German jurist and political theorist. Schmitt wrote extensively about the effective wielding of political power. A conservative theorist, he is noted as a critic of parliamentary democracy, liberalism, and cosmopolitanism, and his work has been a major influence on subsequent political theory, legal theory, continental philosophy, and political theology.

Political Theology (1922)

 * Political Theology: Four Chapters on the Concept of Sovereignty. George Schwab, trans. Cambridge, Mass.: MIT Press, 1985.

Preface to Second Edition (1934)

 * To be sure, Protestant theology presents a different, supposedly unpolitical doctrine, conceiving of God as the "wholly other," just as in political liberalism the state and politics are conceived of as the "wholly other." We have come to recognize that the political is the total, and as a result we know that any decision about whether something is unpolitical is always a political decision, irrespective of who decides and what reasons are advanced. This also holds for the question whether a particular theology is a political or an unpolitical theology.

Ch. 1 : Definition of Sovereignty

 * Sovereign is he who decides on the exception.
 * p.5

 * All law is "situational law." The sovereign produces and guarantees the situation in its totality. He has the monopoly over this last decision.
 * p.13

Ch. 2 : The Problem of Sovereignty as the Problem of the Legal Form and of the Decision

 * It is striking that one of the most consequential representatives of this abstract scientific orientation of the seventeenth century became so personalistic. This is because as a juristic thinker he wanted to grasp the reality of societal life just as much as he, as a philosopher and natural scientist, wanted to grasp the reality of nature. He did not discover that there is a juristic reality and life that need not be reality in the sense of the natural sciences. Mathematical relativism and nominalism also operate concurrently. Often he seemed to be able to construct the unity of the state from any arbitrary given point. But juristic thought in those days had not yet become so overpowered by the natural sciences that he, in the intensity of his scientific approach, should unsuspectingly have overlooked the specific reality of legal life inherent in the legal form. The form that he sought lies in the concrete decision, one that emanates from a particular authority. In the independent meaning of the decision, the subject of the decision has an independent meaning, apart from the question of content. What matters for the reality of legal life is who decides.

Ch. 3 : Political Theology

 * All significant concepts of the modern theory of the state are secularized theological concepts not only because of their historical development—in which they were transferred from theology to the theory of the state, whereby, for example, the omnipotent God became the omnipotent lawgiver—but also because of their systematic structure, the recognition of which is necessary for a sociological consideration of these concepts. The exception in jurisprudence is analogous to the miracle in theology.

 * The metaphysical image that a definite epoch forges of the world has the same structure as what the world immediately understands to be appropriate as a form of its political organization.

Ch. 4 : On the Counterrevolutionary Philosophy of the State

 * Liberalism, with its contradictions and compromises, existed for Donoso Cortés only in that short interim period in which it was possible to answer the question “Christ or Barabbas?” with a proposal to adjourn or appoint a commission of investigation.

 * The essence of liberalism is negotiation, a cautious half measure, in the hope that the definitive dispute, the decisive bloody battle, can be transformed into a parliamentary debate and permit the decision to be suspended forever in an everlasting discussion.

The Concept of the Political (1927)
1
 * The concept of the state presupposes the concept of the political.

 * The equation state = politics becomes erroneous and deceptive at exactly the moment when state and society penetrate each other.

2
 * A definition of the political can be obtained only by discovering and defining the specifically political categories.

 * The specific political distinction to which political actions and motives can be reduced is that between friend and enemy.

 * Only the actual participants can correctly recognize, understand, and judge the concrete situation and settle the extreme case of conflict.

3
 * The enemy is not merely any competitor or just any partner of a conflict in general. He is also not the private adversary whom one hates. An enemy exists only when, at least potentially, one fighting collectivity of people confronts a similar collectivity. The enemy is solely the public enemy, because everything that has a relationship to such a collectivity of men, particularly to a whole nation, becomes public by virtue of such a relationship.

 * The political is the most intense and extreme antagonism, and every concrete antagonism becomes that much more political the closer it approaches the most extreme point, that of the friend-enemy grouping.

 * The inevitable lack of objectivity in political decisions, which is only the reflex to suppress the politically inherent friend-enemy antithesis, manifests itself in the regrettable forms and aspects of the scramble for office and the politics of patronage. The demand for depoliticalization which arises in this context means only the rejection of party politics, etc. The equation politics = party politics is possible whenever antagonisms among domestic political parties succeed in weakening the all-embracing political unit, the state.

 * The friend, enemy, and combat concepts receive their real meaning precisely because they refer to the real possibility of physical killing. War follows from enmity. War is the existential negation of the enemy.

 * War as the most extreme political means discloses the possibility which underlies every political idea, namely, the distinction of friend and enemy.

4
 * Every religious, moral, economic, ethical, or other antithesis transforms into a political one if it is sufficiently strong to group human beings effectively according to friend and enemy. The political does not reside in the battle itself, which. possesses its own technical, psychological, and military laws, but in the mode of behavior which is determined by this possibility, by clearly evaluating the concrete situation and thereby being able to distinguish correctly the real friend and the real enemy.

 * That the state is an entity and in fact the decisive entity rests upon its political character.

5
 * The state as the decisive political entity possesses an enormous power: the possibility of waging war and thereby publicly disposing of the lives of men. The jus belli contains such a disposition. It implies a double possibility: the right to demand from its own members the readiness to die and unhesitatingly to kill enemies.

 * As long as the state is a political entity this requirement for internal peace compels it in critical situations to decide also upon the domestic enemy. Every state provides, therefore, some kind of formula for the declaration of an internal enemy.

6
 * The political entity presupposes the real existence of an enemy and therefore coexistence with another political entity. As long as a state exists, there will thus always be in the world more than just one state. A world state which embraces the entire globe and all of humanity cannot exist.

 * The concept of humanity is an especially useful ideological instrument of imperialist expansion, and in its ethical-humanitarian form it is a specific vehicle of economic imperialism.

7
 * What remains is the remarkable and, for many, certainly disquieting diagnosis that all genuine political theories presuppose man to be evil, i.e., by no means an unproblematic but a dangerous and dynamic being.

 * Political thought and political instinct prove themselves theoretically and practically in the ability to distinguish friend and enemy. The high points of politics are simultaneously the moments in which the enemy is, in concrete clarity, recognized as the enemy.

"The Tyranny of Values" (1959)
"The Tyranny of Values" (1959)
 * Whoever asserts a value, must bring its influence to bear. Whoever maintains that it has value regardless of the influence brought to bear by any individual human being who endorses it, is simply cheating.

 * A science that observes the laws of causation, and so is value-free, threatens human freedom and man’s religious, ethical, and legal responsibility. The philosophy of values raised to that challenge, in the sense that it opposed a sphere of values, as a realm of ideal valuations, to a sphere of being that was only causally understood. It was an attempt to assert the human being as a free, responsible creature, indeed not in itself, but at least, in its valuation, what one called value. That attempt was put forth as a positivistic substitute for the metaphysical.

 * Correctly understood, the phrase “tyranny of values” may supply the key to the understanding that all thinking about values only foments and intensifies the old and endless struggle between convictions and interests. Not much is gained by what the modern philosophy of values acknowledges as the “fundamental relationship,” according to which, occasionally the lower value may be preferred to the higher value, because that is the prerequisite of the higher value. All that points only to the confusion that affects the whole argumentation about values, which continually gives rise to new relations and points of view, thereby the position is always maintained from which the opponent is reproached that he does not heed the manifest values; or, in other words, he is disqualified as value-blind. The polemical utilization of the word “blind” is adequate to the logic of values as long as it is concerned with the systems of reference that it will build up out of viewpoints, standpoints, and vantage-points.

 * Nobody can valuate without devaluating, revaluating, and serving one’s interests. Whoever sets a value, takes position against a disvalue by that very action. The boundless tolerance and the neutrality of the standpoints and viewpoints turn themselves very quickly into their opposite, into enmity, as soon as the enforcement is carried out in earnest. The valuation pressure of the value is irresistible, and the conflict of the valuator, devaluator, revaluator, and implementor, inevitable.

 * In a community, the constitution of which provides for a legislator and a law, it is the concern of the legislator and of the laws given by him to ascertain the mediation through calculable and attainable rules and to prevent the terror of the direct and automatic enactment of values. That is a very complicated problem, indeed. One may understand why law-givers all along world history, from Lycurgus to Solon and Napoleon have been turned into mythical figures. In the highly industrialized nations of our times, with their provisions for the organization of the lives of the masses, the mediation would give rise to a new problem. Under the circumstances, there is no room for the law-giver, and so there is no substitute for him. At best, there is only a makeshift which sooner or later is turned into a scapegoat, due to the unthankful role it was given to play. A jurist who interferes, and wants to become the direct executor of values should know what he is doing. He must recall the origins and the structure of values and dare not treat lightly the problem of the tyranny of values and of the unmediated enactment of values. He must attain a clear understanding of the modern philosophy of values before he decides to become valuator, revaluator, upgrader of values. As a value-carrier and value-sensitive person, he must do that before he goes on to proclaim the positings of a subjective, as well as objective, rank-order of values in the form of pronouncements with the force of law.

"The Tyranny of Values" (1967)
"The Tyranny of Values" (1967)
 * The social product grows from year to year. Who is now the true creator of this surplus value which grows wildly and beyond any measure? Who can afford to figure out the profit yielded causally adequate by this immense wealth and the series of economic miracles? In concrete terms: who is the legitimate distributor of the social product and who actually assesses the shares in practical life? As long as the issue is about value, all such questions must above all be formulated as economic questions.

 * The various philosophies of life presented themselves as a conquest of materialism, or in any case, they readily claimed it. That does not change anything: their valuations, revaluations, and explanations of disvalue have been emptied into the over-all secularization stream, where they have only hastened the tendency to unlearn, which is a neutralizing process, after all.

 * Value has its own logic. In the constitutional state that is most clearly recognizable in the enactment of its constitution.

Quotes about Schmitt

 * The most rigorous attempt to construct a theory of the state of emergency can be found in the work of Carl Schmitt. The essentials of his theory can be found in Dictatorship, as well in Political Theology, published one year later. Because these two books, published in the early 1920s, set a paradigm that is not only contemporary, but may in fact find its true completion only today, it is necessary to give a resume of their fundamental theses. The objective of both these books is to inscribe the state of emergency into a legal context.
 * Giorgio Agamben, "The state of emergency" (2002)

 * In the Weimar Republic, the Westphalian Schmitt began his career as the most original Catholic adversary of socialism and of liberalism. In polemics of electric intensity, whose charge was increasingly aimed at the precarious parliamentarism of post-Versailles Germany, he treated their ideas as dilute theologies, which were bound to prove weaker than the force of national myth. His own positive doctrine became a neo-Hobbesian theory of politics. Its critical edge was to protect the state of nature depicted in Leviathan, the war of all against all in which individual agents are pitted against each other, onto the plane of modern collective conflicts: thereby transforming civil society itself into a second state of nature. For Schmitt, the act of sovereign power then becomes not so much the institution of ‘mutual peace’ as the decision fixing the nature and frontier of any community, by dividing friend from foe – the opposition that defines the nature of the political as such. This stark ‘decisionist’ vision came out of a regional background in which the choices seemed, to many others as well as Schmitt, to reduce themselves to two: revolution or counter-revolution.
 * Perry Anderson, "The Intransigent Right: Michael Oakeshott, Leo Strauss, Carl Schmitt, Friedrich von Hayek" (1992)

 * In his last tour de force, published under the Federal Republic, Der Nomas der Erde (‘The Law of the Earth’), Schmitt showed that the very term fetishised by Oakeshott and Hayek to bespeak the transcendence of abstract procedural rules, exempt from all specific social directives, in its origins actually signified the opposite: and that none other than Thomas Hobbes had been the first to make this clear. […] For Schmitt, such original distribution presupposed a founding appropriation, what he called a Landnahme: the occupation of territory that necessarily preceded any division of it, and which English soil had known as memorably as any, under Roman boot and Norman stirrup. The ‘radical title’ (as Locke put it) underlying any law lay in such taking and allocating, as the etymological linkage of nomos with nemein (to take) suggested. Here, conceptually and historically, the oppositions between rule and goal, law and legislation, the civil and the managerial, dissolve. Nomos and telos are one.
 * Perry Anderson, "The Intransigent Right: Michael Oakeshott, Leo Strauss, Carl Schmitt, Friedrich von Hayek" (1992)

 * More serious consideration must be given to the conceptual definition of the political offered by a well-known Roman Catholic exponent of Constitutional Law, Carl Schmitt. In his view the political has its own criterion, which cannot be derived from the criterion of another realm. It is the distinction between friend and foe which in his view corresponds to “the relatively autonomous criteria of other oppositions, good and evil in the moral sphere, beautiful and ugly in the aesthetic, and so on”. The eventuality of a real struggle, which includes the “possibility of physical killing”, belongs to the concept of the foe, and from this possibility the life of man acquires “its specifically political tension”. The “possibility of physical killing” — really it should be “the intention of physical killing”. For Schmitt’s thesis carries a situation of private life, the classic duel situation, over into public life. This duel situation arises when two men experience a conflict existing between them as absolute, and therefore as capable of resolution only in the destruction of the one by the other. There is no reconciliation, no mediation, no adequate expiation the hand that deals the blow must not be any but the opponent’s; but this is the resolution. Every classic duel is a masked “judgment of God”. In each there is an aftermath of the belief that men can bring about a judgment of God. That is what Schmitt, carrying it over to the relation of peoples to one another, calls the specifically political. But the thesis rests on an error of method.
 * Martin Buber, Between Man and Man, Translated by Ronald Gregor Smith P. 73-74

 * According to Schmitt’s aggressive critique, which Fraenkel reiterated in his own writings, the parliament had not originally been an institution of democracy and national politics. When first created in the nineteenth century, it was a distinctly bourgeois institution, open only to wealthy elites. Its purpose was to provide a forum for capable and independent individuals to engage in free discussion and peaceful competition of ideas, then legislate laws for the benefit of the general public. In the Weimar Republic, however, this bourgeois institution had begun to unravel. The electorate now comprised not only wealthy individuals but also the masses, huge parties, powerful pressure groups, and private interests that no longer cared about the public good and sought only to serve their own constituencies. In Schmitt’s narrative, celebrated by many anti-republican conservatives, this irreversible process had turned the German parliament, the Reichstag, into a pathetic institution, in which there was no free discussion or any form of cooperation. As he famously put it, “[s]mall and exclusive committees of parties or party coalitions make their decisions behind closed doors, and what representatives of … interest groups agree to in the smallest committees is more important for the fate of millions of people, perhaps, than any political decision.” Schmitt thus acidly dismissed the parliament as an empty shell that was irrelevant to modern politics. Germany had to dispose of it altogether and reconstitute itself as an authoritarian dictatorship. While Fraenkel agreed with the crux of Schmitt’s painful critique, he strongly rejected his anti-parliamentary conclusions. Schmitt was correct in asserting that the Reichstag had emerged from a bourgeois worldview that sought to preserve individual liberties and free economic enterprise, one that was no longer attuned to the twentieth century. Indeed, the rise of the working class had introduced a new concept of rights to politics. Workers were not interested in individual rights but in what Fraenkel called “collective” rights, which were based on the identity of the group. According to Fraenkel, this concept of “group rights” had spread beyond the working class to religious, ethnic, and other groups. These groups were now demanding that the state represent their interests, not just as individuals, but also as members of collectives. “It has rarely been noticed before,” he maintained, “that our era is experiencing the rudiment of a new social order … [in which] not only the individual, but also associations as such engage independently in the creation of public affairs.” It was this modern focus on group demands that had transformed the parliament into a stage for rival blocs. The difficulty that politicians faced in building coalitions between parties reflected the conceptual conflict between the individualist principles of bourgeois parliamentarianism and the collective nature of modern parties and politics.
 * Udi Greenberg, The Weimar Century: German Émigrés And The Ideological Foundations Of The Cold War (2014), Chap. 2 : Socialist Reform, the Rule of Law, and Labor Outreach: Ernst Fraenkel and the Concept of “Collective Democracy”

 * For Gurian, the dangerous consequences of this shift were epitomized by Carl Schmitt’s theory of the “total state.” During Gurian’s years in Cologne, Schmitt had been an influential mentor. In the early years of his journalism career, Gurian remained deeply influenced by Schmitt’s thinking, which aggressively condemned liberalism and individualism as weak and soulless. As the 1920s progressed, however, this admiration morphed into enmity, as Schmitt began supporting authoritarian and even fascist models for Germany. Schmitt hoped that such a regime would break the autonomy of communities, parties, and churches and subject them to a strong and centralized state. In 1931 Schmitt coined the term that captured this vision, calling on Germans to replace parliamentary democracy with a “total state.” In the modern era, Schmitt explained, countries had to choose between two options: to let the domestic struggle between parties and groups paralyze policymaking and thus tear states apart from within, or to transfer all power to a strong leader, who would disband the parliament, abolish opposition, and have the authority to impose economic and political policies. In Schmitt’s anti-liberal theory, such an authoritarian state would have unrestricted power and would therefore be “total.” Only this kind of regime would overcome the internal divisions of society and save Germany from disintegration and chaos. For Gurian, Schmitt’s theory exemplified the danger in Catholics’ turn toward authoritarianism. In their frustration with democratic politics, he believed, Catholics like Schmitt dangerously and ignorantly embraced secular and earthly institutions like the state and forgot the supremacy of spiritual organic communities. Gurian therefore appropriated the term “total state,” using it not as a desirable political model but as the manifestation of the church’s enemies, especially their adherence to earthly and secular ideas. By reversing Schmitt’s term to describe Catholicism’s opponents, Gurian hoped to alarm Catholics who might have found Schmitt’s theory appealing. Indeed, in the first pages of his book on Bolshevism, which appeared only a few months after Schmitt first used the term, Gurian sarcastically claimed that the total state’s most explicit manifestation was not Italy’s authoritarian regime, which Schmitt lauded, but its enemy, the Soviet Union, which Catholics abhorred. “The fascist state,” he declared, mocking his former mentor, “is far and away less ‘total’ than the Bolshevik.”
 * Udi Greenberg, The Weimar Century: German Émigrés And The Ideological Foundations Of The Cold War (2014), Chap. 3 : Conservative Catholicism and American Philanthropy: Waldemar Gurian, “Personalist” Democracy, and Anti-communism

 * The conduct of Carl Schmitt under the Hitler regime does not alter the fact that, of the modern German writings on the subject, his are still among the most learned and perceptive.
 * Friedrich Hayek, The Constitution of Liberty, Notes on Ch. 14: The Safeguards of Individual Liberty

 * There is indeed no better illustration or more explicit statement of the manner in which philosophical conceptions about the nature of the social order affect the development of law than the theories of Carl Schmitt who, long before Hitler came to power, directed all his formidable intellectual energies to a fight against liberalism in all its forms; who then became one of Hitler’s chief legal apologists and still enjoys great influence among German legal philosophers and public lawyers; and whose characteristic terminology is as readily employed by German socialists as by conservative philosophers. His central belief, as he finally formulated it, is that from the ‘normative’ thinking of the liberal tradition law has gradually advanced through a ‘decisionist’ phase in which the will of the legislative authorities decided on particular matters, to the conception of a ‘concrete order formation’, a development which involves ‘a re-interpretation of the ideal of the nomos as a total conception of law importing a concrete order and community’. In other words, law is not to consist of abstract rules which make possible the formation of a spontaneous order by the free action of individuals through limiting the range of their actions, but is to be the instrument of arrangement or organization by which the individual is made to serve concrete purposes. This is the inevitable outcome of an intellectual development in which the self-ordering forces of society and the role of law in an ordering mechanism are no longer understood.
 * Friedrich Hayek, Law, Legislation and Liberty, Vol. 1 : Rules and Order, Chap. 3 : Principles and Expediency

 * In the view of the German political and legal theorist Carl Schmitt (1888–1985), politics reflects an immutable reality of human existence: the distinction between friend and enemy. In most accounts, this notion of ‘the political’ is linked to the production, distribution and use of resources in the course of social existence.
 * Andrew Heywood, Political Theory:An Introduction, Third Edition (2004), Ch. 3 : Politics, Government and the State

 * Nevertheless, it would be a mistake to portray political realists as warmongers, who are unconcerned about the death and devastation that war can wreck. Carl Schmitt (1996), for example, argued against just wars, on the grounds that wars fought for political gain tend to be limited by the fact that their protagonists operate within clear strategic objectives, whereas just wars, and especially humanitarian war, lead to total war because of their expansive goals and the moral fervour behind them. Indeed, one of the reasons why realists have criticized utopian liberal dreams about ‘perpetual peace’ is that they are based on fundamental misunderstandings about the nature of international politics that would, ironically, make war more likely, not less likely.
 * Andrew Heywood, Global Politics (2011), Ch. 10 : War and Peace

 * I know of no sadder or deeper fall from human reason than Schmitt's barbarous and pathetic delusion about the friend-foe principle. His inhuman cerebrations do not even hold water as a piece of formal logic. For it is not war that is serious but peace. Only by transcending that pitiable friend-foe relationship will mankind enter into the dignity of man's estate. Schmitt's brand of "seriousness" merely takes us back to the savage level.
 * Johan Huizinga, Homo Ludens: A Study of the Play-Element in Culture (1944; 1949), p. 209

 * As of today, apart from a few isolated exceptions, Carl Schmitt’s relationship to democratic theory has not been carefully explored. Never considered a promising topic, it has remained marginal within a constantly expanding Schmitt scholarship. Obviously, the simple mentioning of Schmitt’s name invokes strong reactions, especially when it comes to democracy, and with good reasons.
 * Andreas Kalyvas, Democracy and the Politics of the Extraordinary : Max Weber, Carl Schmitt, and Hannah Arendt (2008)

 * Carl Schmitt is one of an unholy triumvirate with which Strauss has been increasingly identified. The other two are Nietzsche and Heidegger. Their unholiness derives from their links with Nazism: in the case of Schmitt and Heidegger, actual party membership, and in the case of Nietzsche, the perception of an intellectual affinity by some Nazi party ideologues. (It should be noted that Nietzsche also said a great deal that was not in any way supportive of Nazi ideologies and politics, including a rejection of anti-Semitism.)
 * Catherine and Michael Zuckert, The truth about Leo Strauss : political philosophy and American democracy (2006), Ch. 5 : Leo Strauss—Teacher of Evil?

 * Like other German theorists of the state, Carl Schmitt held to the idea that politics is always about violence; if we really and truly disagree with other people, we ought to treat them as enemies. Fish does not follow Schmitt this far. To be sure, he fills his books with examples of people who ought to, and usually do, hate each other: secular liberals dealing with religious fundamentalists; full-stop opponents of affirmative action confronting those who support it; defenders of speech codes and critics of hate-crime laws.
 * Alan Wolfe, The Future of Liberalism (2009), Ch. 5 : Mr. Schmitt Goes to Washington

title: Carl Schmitt


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