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Aladdin (1992 Disney film)

Aladdin is a 1992 American Disney animated film which relates a version of the story of Aladdin and the magic lamp from The Book of One Thousand and One Nights.
 * Directed by John Musker and Ron Clements. Written by John Musker, Ron Clements, Ted Elliott, and Terry Rossio.

(Imagine if you had three wishes, three hopes, three dreams, and they all would come true.) (taglines)

Aladdin

 * [chased by Razoul and his guards] All this for a loaf of bread?
 * [followed by Jasmine when she's going home with Aladdin and Abu] Almost there.
 * Abu, this is no time to panic! [gasps and sees a cliff] Start panicking!
 * [to Genie, regretfully] Genie, I can't keep this up on my own. I.....I can't wish you free.
 * [looks out at the window to see the Sultan's Agrabah palace] Someday, Abu, things are gonna change. We'll be rich, live in a palace, and never have any problems at all.

Princess Jasmine

 * [to Aladdin as Prince Ali] Just go, I mean, jump off the balcony!
 * [to Aladdin] I'm a fast learner.
 * [to Abu, when feigning insanity] Oh, my Sultan! How may I serve you?

Iago

 * [on Jafar who's laughing his head off hysterically] Oh, boy. He's cracked. He's goin' nuts! Jafar! [pounds on Jafar's turban] Hello?! JAFAR!!!! Get a grip! [Jafar grabs him toughly around the throat which causes his head's blood circulation.] Good grip.
 * [going as a flamingo, turns around and finds a real flamingo smiling in his face] Ya got a problem.... [hits the flamingo with his right stilt, and the flamingo falls into the water] Pinky?! Jerk. [laughs maniacally, removes his flamingo disguise, sneaks into the palace, and gets the lamp] Boy, Jafar's gonna be happy to see you! [mimics Jafar] Excellent work, Iago! [in his normal voice] Aw, go on! [as Jafar] No, really. I mean, dead seriously. On a scale of 1 to 10, you are an 11. [in his normal voice] Oh, Jafar, you're too kind. [flies away with the lamp] I'm embarrassed. I'm blushing.
 * [to the Sultan while shoves many crackers into his mouth as his serious payback] Puppet ruler want a cracker?

Genie

 * [after coming out of his lamp] Oy! [feels a pain in his neck] 10,000 years will give you such a crick in the neck!
 * [as one of the cheerleaders] Jafar, Jafar, he's our man, whether he can't do it.... [screams bloody murder] GREAT!!!!
 * [after transforming Aladdin into a prince] He's got the outfit. He's got the elephant. But we're not through yet! Hang on to your turban, kid! We're gonna make you a star!
 * 10,000 years in the Cave of Wonders ought to chill him out! [kicks the lamp to the desert]
 * [to the audience when he pushes up a "The End" scene to a blank white one] Made you look.
 * [post credits scene] You have been a fabulous audience! Tell you what, you're the best audience in the whole world! Take care of yourselves! Good night, Alice! Good night, Agrabah! Adios, amigos!

Jafar

 * [eyes the giant tiger head rising from the sand] At last, after all my years of searching, the Cave of Wonders.
 * [after Aladdin has returned with Abu and Carpet] YOU!! How many times do I have to kill you, boy?!
 * I think that it's time to say goodbye to Prince Abubu.

Dialogue

 * Jafar: [first words] You... are late.
 * Gazeem: [first words] A thousand apologies, O Patient One.
 * Jafar: You have it, then?
 * Gazeem: I had to slit a few throats, but I got it. [pulls out half of the medallion. Jafar reaches out for it, but he yanks it back] Ah Ah Ahh! The treasure!
 * [Iago screeches as he flies by and grabs the medallion]
 * Gazeem: Ouch!
 * Jafar: Trust me, my pungent friend. You'll get what's coming to you.
 * Iago: What's coming to you! [Squawks]
 * [Jafar pulls out the second half of the medallion. He connects them, and the insect medallion begins to glow. Finally, it flies out of Jafar's hand, scaring the horses, and is off towards the dunes]
 * Jafar: Quickly! Follow the trail! [On horseback, the trio chase the medallion across the moonlit desert] Faster!
 * [The creature splits in two, each half lodging into a sand dune. A towering Tiger's Head rises from the dune, The pieces of the scarab from it's glowing eyes. The two horses rear on their hind legs, throwing their riders off. Jafar grins as the tiger head opens it cavernous mouth]
 * Jafar: At last, after all my years of searching... The Cave of Wonders!
 * Iago: [squawks] Cave of Wonders!
 * Gazeem: By Allah!
 * Jafar: Now... Remember! Bring me the lamp, the rest of the treasure is yours, But the lamp, Is mine!
 * [Gazeem starts to approach the tiger's mouth, which forms the entrance to the cave. He chuckles as he goes]
 * Iago: [squawks] The lamp! [squawks] The lamp! [Now that Iago and Jafar are alone, Iago opens up in normal English] Geez, where'd ya dig this bozo up?
 * Jafar: [points at the tiger head] Shh!
 * [Gazeem reaches the cave, but is blown away by the roar of the cave's speaking]
 * Cave of Wonders: Who disturbs my slumber?
 * Gazeem: [last words] It is I, Gazeem, a humble thief.
 * Cave of Wonders: Know this. Only one may enter here. One whose worth lies far within. A diamond in the rough.
 * Jafar: What are you waiting for? Go on!
 * [Gazeem hesitates, then moves one foot inside the cave. With great apprehension, he plants his foot down. Nothing happens. Relieved, he begins his trek again. Then another roar comes. He turns back, but the lion's mouth slams shut and the dune collapses back to normal. All that are left are Jafar, Iago, and the two separated halves of the medallion]
 * Jafar: NO!!
 * Cave of Wonders: Seek thee out, the diamond in the rough.
 * [Iago unburied himself from the sand, coughing as he does so]
 * Iago: I can't believe it! I just don't believe it! We're never gonna get ahold of that stupid lamp! Just forget it! Look at this. Look at this. I'm so ticked off that I'm molting.
 * Jafar: Patience, Iago, patience. Gazeem was obviously less than worthy.
 * Iago: Oh, there's a big surprise! That's an incredib... I think I'm gonna have a heart attack and die from that surprise! What are we gonna do? We got a big problem here, a big, Hmph!
 * [Jafar grabs Iago's beak to shut him up]
 * Jafar: Yes. Only one may enter, I must find this one, this... diamond in the rough.

 * Prince Achmed: I've never been so insulted!
 * Sultan: [to Achmed] Oh, Achmed! You're not leaving so soon, are you?
 * Prince Achmed: Good luck marrying her off!

 * [Princess Jasmine stops at Farouk's fruit stand and sees a young boy reaching for fruit; she picks up an apple and hands it to him]
 * Princess Jasmine: You must be hungry. Here you go. [the boy runs off]
 * Farouk: You'd better be able to pay for that.
 * Princess Jasmine: [turns around] Pay?
 * Farouk: No one steals from my cart.
 * Princess Jasmine: I'm sorry, sir. I don't have any money.
 * Farouk: Thief!
 * Princess Jasmine: Please. If you let me go to the palace, I can get some from the sultan.
 * Farouk: Do you know what the penalty is for stealing?!
 * [he grabs her hand and pins it down on the table, then raises his sword]
 * Princess Jasmine: No! No, please!
 * [Aladdin stops Farouk]
 * Aladdin: Thank you, kind sir. I'm so glad you found her. [to Princess Jasmine] I've been looking for you.
 * Princess Jasmine: [quietly] What are you doing?
 * Aladdin: [whispers back] Just play along.
 * Farouk: You know this girl?
 * Aladdin: Sadly, yes. She is my sister. She's a little crazy.
 * Farouk: She said she knew the sultan.
 * Aladdin: She thinks the monkey is the sultan.
 * [Princess Jasmine, playing along, kneels and bows to Abu]
 * Princess Jasmine: Oh, wise Sultan, how may I serve you?
 * Abu: Well,... [babbles royally]
 * Aladdin: Tragic, isn't it? [leans forward, picking up another apple from the cart and hands it to Farouk as repayment] But no harm done. [walks over to Princess Jasmine] Now, come along, sis. Time to go see the doctor.
 * Princess Jasmine: [to a camel standing nearby] Oh, hello, doctor. How are you?
 * Aladdin: No, no, no, not that one. [to Abu, whose pockets are bulging] Come on, Sultan.
 * [Abu bows to the crowd until nearly everything he picked up falls out]
 * Farouk: Huh? What is it? [Abu picks up what he can carry, and the trio run off] Come back here, you little thieves!

 * [Aladdin finds the lamp in the Cave of Wonders]
 * Aladdin: This is it? This is what we came all the way down here to..?
 * [he looks down at Abu about to grab a red ruby from a monkey idol]
 * Aladdin: Abu! NO!
 * [Abu grabs the ruby]
 * The Cave of Wonders: INFIDELS!
 * Abu: Uh-oh!
 * The Cave of Wonders: You have touched the forbidden treasure!
 * [Abu tries to put the ruby back in the idol's palm, but the idol starts to melt away]
 * The Cave of Wonders: Now you will never again see the light of DAY!!

 * Jafar: [laughs after the cave closes with Aladdin trapped inside] It's mine. [removes his disguise] It's all mine! I... (In a deleted scene, he saids It's mine! It's all mine! With the power of this lamp I will...)
 * [he searches his robe pockets for the lamp, but it is empty]
 * Jafar: Where is it? No! [falls to his knees (In a deleted scene, he scrambles after the scarab pieces before the sand. The lightning is quiet and pulls Iago saids Oh, thank you, your benevolence! I knew you did save me! Jafar says no] NO!!! (In a deleted scene, he saids This can't be! It can't be!)

 * Genie: So what'll it be, master?
 * Aladdin: You're gonna grant me any three wishes I want?
 * Genie: Ah, almost. There are a few provisos, a couple of quid pro quos.
 * Aladdin: Like?
 * Genie: Ah, rule number one: I can't kill anybody. [slices his head off with his finger] So don't ask. Rule number two: I can't make anyone fall in love with anyone else. [Genie's head turns into a big pair of lips which kiss Aladdin] You little punim, there. [lies flat, then gets up and transforms into a zombie ala Peter Lorre] Rule number three: I can’t bring people back from the dead. It's not a pretty picture. [grabs Aladdin and shakes him] I DON'T LIKE DOING IT! [poofs back to normal] Other than that, you got it!
 * Aladdin: Ah, provisos? You mean limitations? On wishes? [to Abu] Some all powerful genie. Can't even bring people back from the dead. I don't know, Abu. He probably can't even get us out of this cave. (In a deleted scene, Genie saids Please. Get with the program.) Looks like we're gonna have to find a way out of here.
 * Genie: [stomps his foot in front of them] Excuse me? Are you lookin' at me? Did you rub my lamp? Did you wake me up? Did you bring me here? And all of a sudden, you're walkin' out on me?! I don't think so! NOT right now! YOU'RE GETTIN' YOUR WISHES, SO SIT DOWN!! (In a deleted scene, he saids The gauntlet has been thrown, the gloves are off!)
 * [Aladdin and Abu sit on the carpet; Genie joins them]
 * Genie: In case of emergency, the exits are here, here, here, here, here, here, here, here, here, here, here, here, anywhere! Keep your hands and arms inside the carpet! WEEEEEEEEEEEE'RE... [they pop out of the cave and soar into the distance] ...OUTTA HERE!

 * Genie: [obviously hurt] Fine. I understand. After all, you've lied to everyone else. Hey, I was just beginning to feel left out. Now, if you'll excuse me, "Master". [vanishes into his lamp]

 * Jafar: That was... [sees Aladdin's reflection in Jasmine's crown] You!
 * [He zaps Aladdin just as he is about to reach his respective lamp. Genie watches in shock]
 * Jafar: How many times do I have to kill you, boy?
 * [Jasmine rushes him, and he angrily throws her to the ground. Aladdin bravely rushes toward him and heroically grabs his staff]
 * Aladdin: Get the lamp!
 * Jafar: No!
 * [Jasmine runs to do so, but Jafar shakes off Aladdin, but evilly zaps her into an hourglass]
 * Jafar: Ah, ah, ah, princess. Your time is up!
 * Aladdin: Jasmine!
 * [Sand begins to flow from the top onto her, and she immediately realizes what will happen]
 * Iago: Oh, nice shot, Jaf–
 * [Abu angrily knocks Iago out with the fruit bowl that fell earlier and rushes for the lamp]
 * Jafar: Don't toy with me!
 * [Abu is almost to the lamp, but the blast from Jafar's staff turns him into a toy monkey, full of cymbals and a wind-up key]
 * Aladdin: Abu!
 * [Carpet rushes in and grabs the lamp as he flies side-by-side, but Jafar zaps him as well]
 * Jafar: Things are unraveling fast now, boy!
 * [Carpet unravels in midair, ending up as a pile of tangled threads and tassels. The lamp bounces away and lands in front of Aladdin]
 * Jafar: Get the point?
 * [Aladdin runs for the lamp, but his path is blocked by a ring of large swords sticking in the floor. Aladdin reaches for his lamp, but the opening is too narrow for him to get far enough, and Jafar evilly grabs it]
 * Jafar: I'm just getting warmed up!
 * [Jafar evilly breathes fire around Aladdin, setting the ring on fire. The street rat, however, yet stands his ground]
 * Aladdin: Are you afraid to fight me yourself, you Cowardly Snake?!
 * [Jafar evilly emerges through the fire, suddenly getting an idea from Aladdin's statements]
 * Jafar: A snake, am I? Perhaps you'd like to see how s-s-s-s-snake-like I can be!
 * [He grins broadly, and we see a snake's tongue come out from behind his teeth. Then his voice turns reptilian as he transforms into a giant cobra, and the ring of fire around Aladdin becomes part of the snake encircling Aladdin. From inside the hourglass, Jasmine watches Jafar's transformation in shock. Meanwhile, Snake Jafar snaps at Aladdin twice, and on the third try, Aladdin swings the sword and hits Jafar. The giant snake yells in pain. Cut to four Genies as cheerleaders wearing "A" sweaters]
 * Genie: [in unison] Rickem, rockem, rackem, rake--stick that sword into that snake!
 * Jafar: [to Genie angrily] You stay out of this-s-s-s!
 * [The Genies merge back into one and he waves a pendant, not wishing to root for his evil current master]
 * Genie: [dryly] Jafar, Jafar, he's our man--if he can't do it, GREAT!!
 * [Meanwhile, Aladdin uses the distraction from his genie to make a break for the hourglass where Jasmine is trapped. However, Jafar sees this and blocks the path. Aladdin is thrown off, and loses his sword. He hears a shout from Jasmine]
 * Jasmine: Aladdin!
 * [Aladdin turns to see Jasmine already knee-deep in sand. He bravely jumps on a large gem and heroically slides across the floor, bravely grabbing his sword along the road. He turns a corner, but the pursuing snake cannot, and the front half of Jafar smashes through a wall and hangs outside the palace. Aladdin bravely jumps up on the snake's back and heroically stabs him hard. Jafar shrieks in agony. Cut to Aladdin, who is once again trying to free Jasmine. At this point, she is now neck-deep in sand, and sinking fast]
 * Aladdin: Jasmine, hang on!
 * [He is about to hit the glass with a piece of wood he caught earlier until Jafar grabs him]
 * Jafar: [laughs hideously] You little fool! You thought you could defeat the most powerful being on Earth?
 * Iago: [with Genie coming up behind him] Squeeze him, Jafar! Squeeze him like a--awk!
 * [Genie elbows him out of the road, all the while trying to look innocent]
 * Jafar: Without the Genie, boy, you're nothing!
 * [Aladdin suddenly glances down at Genie, who shrugs his shoulders, not knowing what to do either]
 * Aladdin: The Genie? [has an idea] The Genie! The Genie has more power than you'll ever have!
 * Jafar: [shocked] What?!
 * Aladdin: He gave you your power! He can take it away!
 * Genie: [concerned] Al, what are you doing? Why are you bringing me into this?
 * Aladdin: Face it, Jafar, you're yet just...second-best!
 * [Jafar thinks for a moment, and realizes Aladdin's right. Genie's "phenomenal cosmic powers" far surpass his, meaning that he yet can't call himself the most powerful being as he thought]
 * Jafar: You're right, his power does exceed my own. But not for long!
 * [Jafar circles around the Genie, aiming to rectify the power discrepancy between him]
 * Genie: [hesitantly] The boy's crazy. He's a little punch-drunk. [turns his hand into a cobra puppet and beats himself with it] One too many hits with the snake.
 * Jafar: [imperatively] Slave, I make my third wish!! I wish to be an all-powerful Genie!
 * [Aladdin looks down at Genie from Jafar's coils, and Jasmine, who is now almost buried in sand, looks toward her captor as well. Then Genie sighs in defeat, knowing he has no choice but to comply with Jafar's request]
 * Genie: [reluctantly] Alright, your wish is my command. Way to go, Al.
 * [Genie zaps Jafar with the last Genie-brand lightning bolt. Jafar's snake form dissipates, freeing Aladdin and he begins his transformation into a Genie. At this point, all that remains of Jasmine before she disappears under the sand is her raised hand. Thankfully, Aladdin runs over and eventually smashes the glass. The sand, along with Jasmine pours out, and she coughs a bit]
 * Jafar: Yes! Yes! The power! The absolute power!
 * [Jafar rises out of the palace and towards outer space, getting larger as his power grows. Down below, the wind blows fiercely to signal what's to follow]
 * Jasmine: [to Aladdin frightfully] What have you done?
 * Aladdin: Trust me!
 * [Suddenly, a black lamp, similar to that of Genie's, appears at Jafar's base, though he is too busy manipulating the stars and planets to notice at first]
 * Jafar: The universe is mine to command, to control!
 * Aladdin: Not so fast, Jafar! Aren't you forgetting something?
 * [Jafar looks down at him questioningly, confused as to what the street rat is speaking about]
 * Jafar: What?
 * Aladdin: You wanted to be a Genie, you've had it!
 * Jafar: [shocked] WHAT?!
 * Aladdin: [back to normal] And everything that goes with it!
 * [Aladdin holds up the black lamp, and it begins to suck Jafar in. He tries to exist, but its power is too strong]
 * Jafar: NO! NO!!
 * Iago: I'm getting outta here!
 * Aladdin: Phenomenal cosmic powers!
 * Jafar: NOOOOOOOOO!!!!
 * [Iago tries to fly off, but Jafar grabs him, and he gets sucked in as well]
 * Iago: C'mon, you're the genie, I don't want--
 * [With one final clank, Jafar and Iago are sucked inside his lamp, and that is the last we see of them]
 * Aladdin: Itty-bitty living space.
 * Genie: [ruffles Aladdin's hair] Al, you little genius, you!
 * [As a result of being trapped in his lamp, all of Jafar's magic undoes itself. First, Abu turns back into a real monkey and Carpet re-ravels himself. Next, Jasmine, the Sultan and Rajah stand together, and the tiger jumps up into the Sultan's arms. Just then, they are all transformed back into their regular clothes, and Rajah, now an adult tiger again, almost crushes him. Eventually, the palace reappears back in the ciy from where it was taken. Aladdin holds Jafar's lamp as he and Iago start to argue]
 * Jafar: Get your blasted beak out of my face!
 * Iago: Ah, shut up, you moron!
 * Jafar: Don't tell me to shut up!
 * Genie: Allow me. Ten thousand years in the Cave of Wonders will oughtta chill him out.
 * Jafar: [last words] Shut up! AAAAAAAAAAAAAAAAHHHHHHHHHHHHHHHHH!!!!!!

 * Aladdin: Jasmine, I'm sorry I lied to you about being a prince.
 * Princess Jasmine: I know why you did.
 * Aladdin: Well, I guess this is goodbye. [Genie pokes his head around the corner shocked at what he is hearing]
 * Princess Jasmine: Oh, that stupid law. This isn't fair. I love you.
 * Genie: [wipes away a tear] Al, no problem. You still got one wish left. Just say the word and you're a prince again.
 * Aladdin: But what about your freedom?
 * Genie: Hey, it's only an eternity of servitude. This is love. [he leans down next to her] Al, you're not gonna find another girl like her in a million years. Believe me, I know. I've looked.
 * Aladdin: Jasmine, I do love you. But I gotta stop pretending to be something I'm not.
 * Princess Jasmine: I understand.
 * [They take one final look into each other's eyes, then Aladdin turns to the Genie]
 * Aladdin: Genie, I wish for your freedom.
 * Genie: One prince pedigree coming up. I... What?
 * Aladdin: [he holds the lamp up to Genie] Genie, you're free.
 * [A transformation scene ensues, in which the shackles fall off Genie's wrists and the lamp falls uselessly to the ground. Genie picks it up and looks at it]
 * Genie: [he can't believe it; laughing] I'm free. I'm free. [he hands the lamp to Aladdin] Quick, quick, wish for something outrageous. Say, "I want the Nile." Wish for the Nile. Try that.
 * Aladdin: Uh, I wish for the Nile.
 * Genie: No way. [laughs hysterically. He bounces around the balcony like a pinball] Oh, does that feel good! I'm free. I'm free at last. I'm hittin’ the road. I'm off to see the world. I'm...
 * [He is packing a suitcase, but looks down and sees Aladdin looking very sad]
 * Aladdin: Genie, I'm... I'm gonna miss you.
 * Genie: [smiling, with a tear in his eye] Me too, Al. No matter what anybody says, you'll always be a prince to me.
 * [They hug. The Sultan steps forward]
 * The Sultan: That's right. You've certainly proven your worth as far as I'm concerned. It's that law that's the problem.
 * Princess Jasmine: Father?
 * The Sultan: Well, am I sultan or am I sultan? From this day forth, the princess shall marry whoever she deems worthy.
 * Princess Jasmine: [she smiles widely and runs into Aladdin's arms] Him. I choose... I choose you, Aladdin.
 * Aladdin: [laughs] Call me Al.
 * [They are about to kiss when giant blue hands pull everybody together. Genie is decked out in a Hawaiian shirt with golf clubs and a Goofy hat]
 * Genie: All of you, come over here. Big group hug. Do you mind if I kiss the monkey? [he kisses Abu] Ooh, hairball. Well, I can't do any more damage around this popsicle stand. [takes off] I'm outta here! Bye-bye, you two crazy lovebirds! Hey, Rugman, Ciao, I'm history. No, I'm mythology. I don't care what I am! I'm free-hee! Made you look.

Taglines

 * Imagine if you had three wishes, three hopes, three dreams, and they all could come true.
 * It is not what is outside, but what is inside that counts.
 * A diamond in the rough.

Cast

 * Scott Weinger - Aladdin
 * Brad Kane (singing voice)
 * Robin Williams - The Genie/The Peddler
 * Bruce Adler (singing voice of Peddler)
 * Jonathan Freeman - Jafar
 * Linda Larkin - Princess Jasmine
 * Lea Salonga (singing voice)
 * Frank Welker - Abu/Rajah/Cave of Wonders
 * Gilbert Gottfried - Iago
 * Douglas Seale - The Sultan
 * Jim Cummings - Razoul/Farouk
 * Corey Burton - Prince Achmed/Sheep

About Aladdin

 * The supporting characters are all depicted as nasty mean, people. While the Aladdin character, Jasmine and her father speak unaccented, standard Americanized English all the bad guys speak in foreign accents. The lesson is that anyone with a foreign accent is bad. This is horrendous racism.
 * Don Bustany, president of L.A. chapter of the American-Arab Anti-Discrimination Committee, "Disney Will Alter Song in 'Aladdin' : Movies: Changes were agreed upon after Arab-Americans complained that some lyrics were racist. Some Arab groups are not satisfied.", quoted by David J. Fox, Los Angeles Times, (1993-07-10).

 * I saw something that speculates that the peddler at the beginning of 'Aladdin' is the Genie. That's true!"
 * Ron Clements, "Aladdin Directors Actually Confirm Crazy Fan Theory", interviewed by Bill Bradley, Huffington Post, (10/16/2015).

 * One of the things [directors] Ron [Clements], John [Musker], and I were talking about was that, originally, when he came in to the first session, he said, “Do you want me to do kind of an ethnic voice for the Genie?” And we said, “No, no, just be yourself.” And we realized later that “being yourself” for Robin Williams is like being 98 different characters at once. [Laughs].
 * Eric Goldberg "Interview Eric Goldberg of Aladdin", interviewed by Movie Mezzanine, (Oct 12, 2015).

title: Aladdin (1992 Disney film)


text:
Xun Zi

Xún Zǐ or Hsün Tzu (荀子; born Zhao c.312 BC - 230 BC) was a Chinese Confucian philosopher.

Quotes

 * The person attempting to travel two roads at once will get nowhere.
 * Quoted in: Errick A. Ford (2010) Iron Sharpens Iron: Wisdom of the Ages, p. 48.

 * In order to properly understand the big picture, everyone should fear becoming mentally clouded and obsessed with one small section of truth.
 * Quoted in: Joan Klostermann-Ketels (2011) HumaniTrees, p. 96.

 * Human nature is evil, and goodness is caused by intentional activity.
 * Quoted in: Fayek S. Hourani (2012) Daily Bread for Your Mind and Soul, p. 336.

An Exhortation to Learning

 * Learning proceeds until death and only then does it stop. ... Its purpose cannot be given up for even a moment. To pursue it is to be human, to give it up to be a beast.
 * Readings in Classical Chinese Philosophy (2001), p. 258

 * The learning of the gentleman enters through his ears, fastens to his heart, spreads through his four limbs, and manifests itself in his actions. ... The learning of the petty person enters through his ears and passes out his mouth. From mouth to ears is only four inches—how could it be enough to improve a whole body much larger than that?
 * Readings in Classical Chinese Philosophy (2001), p. 259

 * The gentleman knows that whatever is imperfect and unrefined does not deserve praise. ... He makes his eyes not want to see what is not right, makes his ears not want to hear what is not right, makes his mouth not want to speak what is not right, and makes his heart not want to deliberate over what is not right. ... For this reason, power and profit cannot sway him, the masses cannot shift him, and nothing in the world can shake him.
 * Readings in Classical Chinese Philosophy (2001), p. 260

"Cultivating oneself"

 * One whose intentions and thoughts are cultivated will disregard wealth and nobility. One whose greatest concern is for the Way and righteousness will take lightly kings and dukes. It is simply that when one examines oneself on the inside, external goods carry little weight. A saying goes, "The gentleman makes things his servants. The petty man is servant to things."
 * Readings in Classical Chinese Philosophy (2001), p. 263
 * A similar phrase to the saying is found in the 3rd millennium BCE Sumerian text Instructions of Shuruppak by Šuruppak: "You should not serve things; things should serve you."

 * If an action ... involves little profit but much righteousness, do it.
 * Readings in Classical Chinese Philosophy (2001), p. 263

Human nature is evil

 * Human nature is evil; its goodness derives from conscious activity. Now it is human nature to be born with a fondness for profit. Indulging this leads to contention and strife, and the sense of modesty and yielding with which one was born disappears. One is born with feelings of envy and hate, and, by indulging these, one is led into banditry and theft, so that the sense of loyalty and good faith with which he was born disappears. One is born with the desires of the ears and eyes and with a fondness for beautiful sights and sounds, and, by indulging these, one is led to licentiousness and chaos, so that the sense of ritual, rightness, refinement, and principle with which one was born is lost. Hence, following human nature and indulging human emotions will inevitably lead to contention and strife, causing one to rebel against one’s proper duty, reduce principle to chaos, and revert to violence. Therefore one must be transformed by the example of a teacher and guided by the way of ritual and rightness before one will attain modesty and yielding, accord with refinement and ritual, and return to order.
 * Sources of Chinese Tradition (1999), vol. 1, pp. 179-180

 * A person who is transformed by the instructions of a teacher, devotes himself to study, and abides by ritual and rightness may become a noble person, while one who follows his nature and emotions, is content to give free play to his passions, and abandons ritual and rightness is a lesser person.
 * Sources of Chinese Tradition (1999), vol. 1, p. 180

 * A questioner asks: If human nature is evil, then where do ritual and rightness come from? I reply: ritual and rightness are always created by the conscious activity of the sages.
 * Sources of Chinese Tradition (1999), vol. 1, p. 180

 * A person who is shallow aspires to depth; one who is ugly aspires to beauty; one who is narrow aspires to breadth; one who is poor aspires to wealth; one who is humble aspires to esteem. Whatever one lacks in oneself he must seek outside.
 * Sources of Chinese Tradition (1999), vol. 1, p. 181

 * The straightening board was created because of warped wood, and the plumb line came into being because of things that are not straight. Rulers are established and ritual and rightness are illuminated because the nature is evil.
 * Sources of Chinese Tradition (1999), vol. 1, p. 182

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

title: Xun Zi


text:
User talk:Thirtybuterflies~enwikiquote

[[Image:http://images.google.com/imgres?imgurl=http://jr1958.150m.com/DianaSpencer092.6.jpg&imgrefurl=http://jr1958.150m.com/dianaspencer.html&h=1000&w=683&sz=93&tbnid=swuwVXh9-gMJ:&tbnh=147&tbnw=101&start=2&prev=/images%3Fq%3DDiana%2BSpencer%26hl%3Den%26lr%3D]

HI! MY NAME IS EMILY. I NEED YOUR HELP!
'''PLEASE REPORT ANY INFO. ON PRINCESS DIANA SPENCER. INCLUDE THE DATE AND ADDRESS YOU GOT THIS INFO, ALSO. ''THANKS A BUNCH!!!!!!!!! :) I NEED THIS ALL BY OCTOBER 8TH*****

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title: User talk:Thirtybuterflies~enwikiquote


text:
Charles Seeger

Charles Louis Seeger (14 December 1886 – 7 February 1979) was a musicologist, composer, and teacher.

Unsourced

 * Perhaps the Russians have done the right thing, after all, in abolishing copyright. It is well known that conscious and unconscious appropriation, borrowing, adapting, plagiarizing, and plain stealing are variously, and always have been, part and parcel of the process of artistic creation. The attempt to make sense out of copyright reaches its limit in folk song. For here is the illustration par excellence of the law of Plagiarism. The folk song is, by definition and, as far as we can tell, by reality, entirely a product of plagiarism.

title: Charles Seeger


text:
Soylent Green

Soylent Green is a 1973 science fiction film set in an overpopulated futuristic Earth, when a New York police detective finds himself marked for murder by government agents when he gets too close to a bizarre state secret involving the origins of a revolutionary and needed new foodstuff.
 * Directed by Richard Fleischer. Written by Stanley R. Greenberg, based on the 1966 novel Make Room! Make Room!, by Harry Harrison.

What is the secret of Soylent Green?taglines

Det. Thorn

 * You know, there are 20 million guys out of work in Manhattan alone just waiting for my job and yours too.
 * [after smoking a cigarette at a party] You know if I had the money I would smoke two... three of these every day.

Other

 * Announcer: Governor Santini is brought to you today by Soylent Red, and Soylent Yellow. And, new, delicious, Soylent Green: The "miracle food" of high energy plankton, gathered from the oceans of the world. Due to its enormous popularity, Soylent Green is in short supply, so remember—Tuesday is Soylent Green day.

Dialogue

 * Sol: You know. When I was a kid food was food. Before our scientific magicians poisoned the water, polluted the soil. Decimated plant and animal life. Why, in my day you could buy meat anywhere. Eggs, they had. Real butter. Fresh lettuce in the
 * Det. Thorn: I know. Sol. You told me before. A heat wave all year long. A greenhouse effect. Everything is burning up.

 * Simonson: What do you want?
 * Gilbert: You. Mr. Simonson.
 * Simonson: I knew soon.
 * Gilbert: Uh... they told me to uh... to say that they were sorry, but that you had become... unreliable.
 * Simonson: That's true.
 * Gilbert: They can't risk, uh... catastrophe, they say.
 * Simonson: They're right.
 * Gilbert: Then, uh... this is right?
 * Simonson: No, not right... Necessary.
 * Gilbert: To who?
 * Simonson: To... God.

 * Hatcher: What's the story with the Simonson homicide?
 * Det. Thorn: It was carefully set up to make it look like he was killed after he caught some punk burglarizing his apartment.
 * Hatcher: What do you think it was?
 * Det. Thorn: It was an assassination. A well-planned assassination.
 * Hatcher: You know this for a fact?
 * Det. Thorn: Four reasons. One: the alarm system in the building was out of order for the first time in two years. Two: the bodyguard who was supposed to be protecting him was conveniently out shopping. Three: the punk that broke into the apartment didn't take anything. And four: the punk who killed Simonson was no punk because he used a meat hook instead of a gun to make it look like a punk.
 * Hatcher: Well, if the punk didn't take anything from the apartment, what did you take?
 * Det. Thorn: Everything I could lay my hands on.

 * Priest: Forgive me. It's destroying me.
 * Det. Thorn: What is?
 * Priest: The truth.
 * Det. Thorn: The truth Simonson told you?
 * Priest: All truth.

 * Det. Thorn: Something stinks here.
 * Hatcher: Look. You'll sign this. And I'll bury it.
 * Det. Thorn: Like hell you will. A member of the board of the Soylent Corporation was torn apart with a meat hook! You can't sweep that carcass under the rug. Who bought you?
 * Hatcher: You're bought as soon as they pay you a salary.
 * Det. Thorn: Yeah, well, who is "they?"
 * Hatcher: High and hot, and they want this case closed permanently, their way, now you sign this!
 * Det. Thorn: You sign it! If my name closes this case and someone higher and hotter wants to know why, it's my job!
 * Hatcher: Sign it, I'll cover for you!
 * Det. Thorn: I won't put my job on the line for you, Hatcher...
 * Hatcher: But...
 * Det. Thorn: Not my damn job!!

 * Sol: Son of a bitch. I haven't eaten like this in years.
 * Det. Thorn: I never ate like this.
 * Sol: And now you know what you've been missing. There was a world, once, you punk.
 * Det. Thorn: Yes, so you keep telling me.
 * Sol: I was there. I can prove it.
 * Det. Thorn: I know, I know. When you were young, people were better.
 * Sol: Aw, nuts. People were always rotten. But the world was beautiful.

 * Det. Thorn: Hatcher, get to the Exchange. You gotta tell them they're right.
 * Hatcher: But let's take care of you first.
 * Det. Thorn: You don't understand. I've got proof. They need proof, I've seen it. I've seen it happening. They've gotta tell people.
 * Hatcher: Tell them what?
 * Det. Thorn: The ocean's dying. Plankton's dying. It's people. Soylent Green is made out of people. They're making our food out of people. Next thing, they'll be breeding us like cattle for food. You've gotta tell them. You've gotta tell them!
 * Hatcher: I promise. Tiger. I promise. I'll tell the Exchange.
 * Det. Thorn: You tell everybody. Listen to me Hatcher! You've gotta tell 'em! SOYLENT GREEN IS PEOPLE! We gotta stop them! Somehow!
 * Note: the bolded line is ranked #77 in the American Film Institute's list of the top 100 movie quotations in American cinema.

Taglines

 * What is the secret of Soylent Green?
 * It's the year 2022... People are still the same. They'll do anything to get what they need. And they need SOYLENT GREEN.

Cast

 * Charlton Heston - Detective Thorn
 * Edward G. Robinson - Sol Roth
 * Chuck Connors - Tab Fielding
 * Leigh Taylor-Young - Shirl
 * Brock Peters - Chief Hatcher
 * Paula Kelly - Martha
 * Joseph Cotten - Simonson
 * Stephen Young - Gilbert

title: Soylent Green


text:
User:PhilHibbs

PhilHibbs

title: User:PhilHibbs


text:
Talk:Universe

Unsourced

 * These require citations to adequate sources before being placed into the main article.

 * Now my own suspicion is that the Universe is not only queerer than we suppose, but queerer than we can suppose.
 * J. B. S. Haldane

 * I do not pretend to understand the universe. It's a great deal bigger than I am.
 * Tom Stoppard

 * Not only do we not understand the universe, if someone explained it to us, we wouldn't know what he was talking about.
 * Isaac Asimov

 * There seems to be no end to the senseless wickedness done on this little planet in a minor solar system, and we puny mortals appear to be decreasing in importance so far as the universe is concerned.
 * Alec Guinness

 * The universe is infinite in all directions, not only above us in the large but also below us in the small. If we start from our human scale of existence and explore the content of the universe further and further, we finally arrive, both in the large and the small, at misty distances where first our senses and then even our concepts fail us.
 * Emil Wiechert, as quoted by Freeman Dyson in "Infinite In All Directions"

 * The universe hates you, deal with it.
 * Seamus Harper of Andromeda

 * What shall I say ? The universe has seen many wonders, none greater then the ignorance of it's inhabitants.
 * Perry Rhodan 2433

 * The inexhaustible resource of universal spirit is equal to every demand. There is no reality in lack. Abundance is here and now manifest.
 * Anon.

semi-protected page
Various edits on this and other pages by IPs in the ranges of "2601:5c7:4100:3600[…]", sometimes ostensibly innocuous or proper, and at other times blatant vandalism has prompted me to protect this page from editing by anon IPs for one year. ♞☤☮♌Kalki ⚚⚓⊙☳☶⚡ 14:37, 17 June 2023 (UTC)

title: Talk:Universe


text:
Universe

The universe is often used as a general term for the entirety of existence. This is often conceived of in strictly physical terms, in which it contains all the matter and objects which exist and all the space in which events occur or could occur. There are various multiverse hypotheses, in which some physicists have suggested that the apparent Universe might be one among many universes which exist with little or no direct or discernible interaction.

A-E

 * That the heaven as a whole neither came into being nor admits of destruction, as some assert, but is one and eternal, with no end or beginning of its total duration, containing and embracing in itself the infinity of time.
 * Aristotle, On the Heavens, Book II, (350BCE)

 * In the beginning the Universe was created. This has made a lot of people very angry and been widely regarded as a bad move.
 * Douglas Adams, in The Restaurant at the End of the Universe (1980)

 * There is a theory which states that if ever anyone discovers exactly what the Universe is for and why it is here, it will instantly disappear and be replaced by something even more bizarre and inexplicable. There is another theory which states that this has already happened
 * Douglas Adams, in The Restaurant at the End of the Universe (1980)

 * There is no rational reason to doubt that the universe has existed indefinitely, for an infinite time. It is only myth that attempts to say how the universe came to be, either four thousand or twenty billion years ago.
 * Hannes Alfvén, as quoted by, Dean of the Plasma Dissidents in "The World and I" (supplement to the Washington Times, May 1988), p. 196.

 * Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web.
 * Marcus Aurelius, in Meditations (c. 161–180 CE), Book IV, 40

 * Reason tells me of the extreme difficulty or rather impossibility of conceiving this immense and wonderful Universe, including man with his capability of looking far backwards and far into the future, as the result of blind chance or necessity. When thus reflecting I feel compelled to look to a First Cause having an intelligent mind in some degree analogous to that of man; and I deserve to be called a Theist.
 * Charles Darwin, Autobiography

 * Unfortunately, the universe does not come with an instructor’s manual and technical support is as hard to get as it is for some software packages.
 * Mordechai Ben-Ari, Just a Theory: Exploring the Nature of Science (2005), Chapter 4

 * [L]'universe […] est une machine à faire des dieux.
 * The universe is a machine for making gods.
 * Henri Bergson, The Two Sources of Morality and Religion (1932). Notre Dame, IN: University of Notre Dame Press, 2002, p. 317

 * It is clear that there is no classification of the Universe that is not arbitrary and full of conjectures. The reason for this is very simple: we do not know what kind of thing the universe is.
 * Jorge Luis Borges, in "The Analytical Language of John Wilkins" in Other Inquisitions (1952), as translated by Will Fitzgerald

 * We can suspect that there is no universe in the organic, unifying sense, that this ambitious term has. If there is a universe, its aim is not conjectured yet; we have not yet conjectured the words, the definitions, the etymologies, the synonyms, from the secret dictionary of God.
 * Jorge Luis Borges, in "The Analytical Language of John Wilkins" in Other Inquisitions (1952), as translated by Lilia Graciela Vázquez

 * Man's need of self-esteem entails the need for a sense of control over reality – but no control is possible in a universe which, by one's own concession, contains the supernatural, the miraculous and the causeless, a universe in which one is at the mercy of ghosts and demons, in which one must deal, not with the unknown, but with the unknowable; no control is possible if man proposes, but a ghost disposes; no control is possible if the universe is a haunted house.
 * Nathaniel Branden, "Mental Health versus Mysticism and Self-Sacrifice" (1963)

 * Every notion that any man, dead, living, or unborn, might form as to the universe will necessarily prove wrong.
 * James Branch Cabell, in The Cream of the Jest : A Comedy of Evasions (1917), Ch 28 : The Shallowest Sort of Mysticism

 * What blessedness it is to dwell amidst this transparent air, which the eye can pierce without limit, amidst these floods of pure, soft, cheering light, under this immeasurable arch of heaven, and in sight of these countless stars! An infinite universe is each moment opened to our view. And this universe is the sign and symbol of Infinite Power, Intelligence, Purity, Bliss, and Love.
 * William Ellery Channing, reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 610

 * Even atheistic scientists will wax lyrical about the scale, the majesty, the harmonly, the elegance, the sheer ingenuity of the universe of which they form so small and fragile a part. … Science reveals that there is a coherent scheme of things, but scientists do not necessarily interpret that as evidence for meaning or purpose in the universe.
 * Paul Davies, Cosmic Jackpot (2007) pages 15, 17
 * (Partially quoted in Awake! magazine, February 2009)

 * The overall organization of the universe has suggested to many a modern astronomer an element of design.
 * Paul Davies, as quoted in Awake! magazine, February 2010

 * The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute it takes me to compose this sentence, thousands of animals are being eaten alive; others are running for their lives, whimpering with fear; others are being slowly devoured from within by rasping parasites; thousands of all kinds are dying of starvation, thirst and disease. … In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won't find any rhyme or reason in it, nor any justice. The universe we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference.
 * Richard Dawkins, River out of Eden (1995) pages 131-132

 * One could perhaps describe the situation by saying that God is a mathematician of a very high order, and He used very advanced mathematics in constructing the universe.
 * Paul Dirac, wrote for Scientific American.

 * Every movement in the skies or upon the earth proclaims to us that the universe is under government.
 * John William Draper, A History of the Intellectual Development of Europe (1863), Harper & Bros., Chapter I, p. 4

 * The vastness of the universe-and love, the thing that makes the vastness bearable-is out of reach to the arrogant.
 * Ann Druyan Cosmos: Possible Worlds (2020)

 * I do not feel like an alien in the universe. The more I examine the universe and study the details of its architecture, the more evidence I find that the universe in some sense must have known that we were coming.
 * Freeman Dyson, Disturbing the Universe (1979) page 250
 * (Partially quoted in Watchtower Online Library)

 * Science and religion are two windows that people look through, trying to understand the big universe outside, trying to understand why we are here. The two windows give different views, but they look out at the same universe. Both views are one-sided, neither is complete. Both leave out essential features of the real world. And both are worthy of respect.Trouble arises when either science or religion claims universal jurisdiction, when either religious dogma or scientific dogma claims to be infallible.
 * Freeman Dyson, "Progress in Religion" (2000) & Partially quoted in Watchtower Online Library

 * There is an enormous variety of things that we never dreamed of, like... black holes, s, quasars, all these unbelievably active goings-on in the universe... [I]n Aristotle's time the universe... was supposed to be quiescent, it was supposed to be perfect and peaceful, and nothing ever happened in the ; and that remained true... throughout all of the revolutions... It remained the general view of astronomers... through Copernicus, and Galileo, and Newton, and everybody else... until just the last 30 years, and now we know it's not like that at all. In fact the universe is full of violent events, and fantastic strong gravitational fields, and collapsed objects, and huge outpourings of energy. ...The things we understand least are the quasars... the most violent and... energetic objects in the universe, and they're totally... mysterious... and... they're rather frequent; and nobody ever dreamed that they existed... [E]ven after they were found it took a long time before people took them seriously. Nature's imagination is always richer than ours.
 * "Freeman Dyson: In praise of diversity" (Aug 30, 2016), A Glorious Accident (5 of 7) 1:19:19

F-O

 * In the beginning, God created the heavens and the earth.
 * Genesis 1:1

 * I will shred this Universe down to its last atom, and then with the stones you have collected for me, create a new one; teaming with life, that knows not what it has lost but only what it has been given... A Grateful Universe.
 * Thanos, Avengers: Endgame (2019)

 * I went to our Theological College lately, Westcott House, and we had a sort of chat. He told me that without him it was impossible to understand the universe, and I came away having forgotten to reply that it did not occur to me to try to understand the universe. I must not run on like this so. Or rather what I mean is I have just finished the biography of my great aunt. Undersanding, or partially understanding, her has been quite a large enough job.
 * E. M. Forster, Selected Letters: Letter 411, to Lionel Trilling, (1 August 1955)

 * Science could predict that the universe must have had a beginning.
 * Stephen Hawking, Black Holes and Baby Universes and Other Essays (1993)

 * Prophets hold a key to the lock in a language. The mechanical image remains only an image to them. This is not a mechanical universe.
 * Frank Herbert in God Emperor of Dune (1981)

 * An interersting thing to keep in mind is that the known universe is made of up quarks, down quarks, electrons, neutrinos, and gauge bosons. All the other quarks and leptons have been made at accelerators (and occasionally by collisions of energetic cosmic rays in the earth's atmosphere), and existed at an early stage of the universe and play no known role in the universe today or since soon after the big bang.
 * Gordon Kane in Modern elementary particle physics: explaining and extending the standard model (2017)

 * Cabell and Hitler did not inhabit the same universe.
 * Alfred Kazin, in On Native Grounds : An Interpretation of Modern American Prose Literature (1941), p. 231

 * The most terrifying fact about the universe is not that it is hostile but that it is indifferent; but if we can come to terms with this indifference and accept the challenges of life within the boundaries of death — however mutable man may be able to make them — our existence as a species can have genuine meaning and fulfillment. However vast the darkness, we must supply our own light.
 * Stanley Kubrick, Interviewed by Eric Nordern, Playboy (September 1968); later published in Stanley Kubrick: Interviews (2001)

 * All things are connected with all things throughout the universe, from the insect to the archangel; from the sand-grain to the mountain and the globe; from the dew-drop to the ocean; from the rain-drop to the rainbow; from the pebble on the shore to 'the sun that blazes in the firmament; from the zephyr that sings among the flowers of the field to the ocean that pours its wild bass in the great anthem of nature. Not only are all things connected with all things, but there is a concatenation of events, so that the character and effects of no one event can terminate in itself. As each event owes some portion of its nature to that which preceded it, so it imparts some of its nature to that which succeeds it, and thus perpetuates the blended good or evil of itself and its predecessors. The single event may thus live on in its influence along the line of all the ages, assuming new shapes, or if clothing itself in the drapery of new events, ever marching onward and upward in the continually growing affairs of time.
 * John Lanahan, reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 611

 * The more we get to know about our universe ... the more the hypothesis that there is a Creator [Allah], who designed the universe for a purpose, gains in credibility as the best explanation of why we are here.
 * John Lennox, cited in Awake! magazine, 2010, 11/10, article: Has Science Done Away With God?

 * I addressed no one. I addressed the universe. I addressed a void.
 * Michael Moorcock, The War Hound and the World’s Pain (1981), Chapter 15

P-Z

 * The evidence that has accumulated since the 1930s is that the mass of the Universe is dominated by an exotic nonbaryonic form of matter largely draped around the galaxies. This dark matter approximates an initially low-pressure gas of particles that interact only with gravity, but we know little more than that. Searches for detection thus must follow many difficult paths to a great discovery: what the Universe is made of.
 * Jim Peebles:

 * The universe is full of magical things patiently waiting for our wits to grow sharper.
 * Eden Phillpotts, A Shadow Passes (1918) page 19

 * It was a glaring omission, a sign of cosmic sloppiness. Not even that, Vasko corrected himself. It was a sign of cosmic obliviousness. The universe didn’t know what was happening here. It didn’t know and it didn’t care. It didn’t even know that it didn’t know.
 * Alastair Reynolds, Absolution Gap (2003), Chapter 39

 * The space of our universe is the hypersurface of a vast expanding hypersphere.
 * Rudy Rucker, in The Sex Sphere, p. 107

 * The Universe is made of stories, not of atoms.
 * Muriel Rukeyser, in "The Speed of Darkness" in The Speed of Darkness (1968); sometimes misquoted as "The Universe is made of stories not atoms."

 * The universe was made on purpose, the circle said. In whatever galaxy you happen to find yourself, you take the circumference of a circle, divide it by its diameter, measure closely enough, and uncover a miracle — another circle, drawn kilometers downstream of the decimal point. There would be richer messages farther in. It doesn't matter what you look like, or what you're made of, or where you come from. As long as you live in this universe, and have a modest talent for mathematics, sooner or later you'll find it. It's already here. It's inside everything. You don't have to leave your planet to find it. In the fabric of space and in the nature of matter, as in a great work of art, there is, written small, the artist’s signature. Standing over humans, gods, and demons, subsuming Caretakers and Tunnel builders, there is an intelligence that antedates the universe.
 * Carl Sagan, in Contact: A Novel (1985), Ch. 24

 * The universe is God’s son.
 * Dejan Stojanovic, in The Sun Watches the Sun (1999) “God’s Son” (Sequence: “Is It Possible to Write a Poem”)

 * I cannot imagine how the clockwork of the universe can exist without a clockmaker.
 * Voltaire, as quoted in More Random Walks in Science: An Anthology (1982) by Robert L. Weber, p. 65
 * Variants:
 * The universe confounds me! I cannot imagine that such a ‘clock’ can exist without there being a Clockmaker.
 * As quoted in The Book of Nature and the Bible (1988) by the Watchtower Bible and Tract Society of New York Inc.

 * The matter which we suppose to be the main constituent of the universe is built out of small self-contained building-blocks, the chemical atoms. It cannot be repeated too often that the word "atom" is nowadays detached from any of the old philosophical speculations: we know precisely that the atoms with which we are dealing are in no sense the simplest conceivable components of the universe. On the contrary, a number of phenomena, especially in the area of spectroscopy, lead to the conclusion that atoms are very complicated structures. So far as modern science is concerned, we have to abandon completely the idea that by going into the realm of the small we shall reach the ultimate foundations of the universe. I believe we can abandon this idea without any regret. The universe is infinite in all directions, not only above us in the large but also below us in the small. If we start from our human scale of existence and explore the content of the universe further and further, we finally arrive, both in the large and in the small, at misty distances where first our senses and then even our concepts fail us.
 * , speech at the Königsberg Physical-Economic Society (1896) as quoted by Freeman Dyson, : given at Aberdeen, Scotland April-November, 1985 (1988)

title: Universe


text:
User talk:Zanimum

Welcome to Wikiquote. I am assuming that you are the same Zanimum as on the Wikipedia, and I am aware of some of your work there. Thus far the brief section for information beneath the headers of most well developed articles contain a link to the wikipedia in the form:  Name of person or work ; The type links to Wikipedia have been placed in the footer area, as the similar links to Wikiquote generally are in the Wikipedia. I personally think this form should be retained. ~ Kalki 13:09, 7 Oct 2004 (UTC) I also don't understand what you have been attempting with the Template:Wikipedia page, and think that it should be reverted to the layout Krik devised, or revised to something similar. ~ Kalki 13:26, 7 Oct 2004 (UTC)

 * The message you have created on the Wikipedia template is entirely wrong. This is Wikiquote and the template should point to articles, not quotations in the Wikipedia. ~ Kalki 13:31, 13 Oct 2004 (UTC) I have just adjusted the text and the links so that they link from here to the Wikipedia properly, I believe. ~ Kalki 13:41, 13 Oct 2004 (UTC) I recognize the message change was probably accidental oversight, but I do thank you for the new formatting, it does seem to work better in some of the browsers that I am testing. I know that the previous instructions did not render well in Internet Explorer, but this seems to do better. Thanks, for the effort. ~ Kalki 13:54, 13 Oct 2004 (UTC)

Hello. You may not include a full speech in wikiquote, only fair use excerpts. You should try wikisource instead. Please transwiki it and add a delete tag here, ok? iddo999 19:48, 29 September 2005 (UTC)

Tyra Banks
Thank you for creating this page. I have cleaned it up and added sourced quotes. Cirt (talk) 14:45, 13 January 2009 (UTC)

Lee Jong-wook
I have added a "" template to the article Lee Jong-wook, suggesting that it be deleted according to the proposed deletion process. All contributions are appreciated, but it may not satisfy Wikiquote's criteria for inclusion, for the reasons given in the deletion notice (see also "What Wikiquote is not" and Wikiquote's deletion policy). You may contest the proposed deletion by removing the  notice, but please explain why you disagree with the proposed deletion in your edit summary or on its talk page. Also, please consider improving the article to address the issues raised. Even though removing the deletion notice will prevent deletion through the proposed deletion process, the article may still be deleted if it matches any of the speedy deletion criteria or it can be sent to Votes for deletion, where it may be deleted if consensus to delete is reached. Ole.Holm 21:38, 10 March 2010 (UTC)

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title: User talk:Zanimum


text:
U Thant

U Thant (22 January 1909 – 25 November 1974) was a Burmese diplomat and the third secretary-general of the United Nations from 1961 to 1971, the first non-Scandinavian to hold the position. He held the office for a record 10 years and one month. As General Secretary, he hosted diplomatic mediation and peacekeeping missions to resolve the Cuban Missile Crisis, the Congo Crisis, the Vietnam War, and the Arab-Israeli conflict. His death led to student protests against the Burmese military government after President Ne Win refused to give him a formal funeral.

Quotes

 * Wars begin in the minds of men, and in those minds, love and compassion would have built the defenses of peace.
 * "Buddhism and the Charter" in Religion and International Affairs (1968) edited by Jeffrey Rose and Michael Ignatieff, p. 114

 * Two world wars were fought to make the world safe for democracy. Today we have to wage a war on all fronts. This war has to be waged in peace time, but it has to be waged as energetically and with as much total national effort as in times of war. The war we have to wage today has only one goal, and that is to make the world safe for diversity. The concept of peaceful coexistence has been criticized by many who do not see the need to make the world safe for diversity. I wonder if they have ever paused to ask themselves the question: What is the alternative to coexistence?
 * Address of 1964, republished in Portfolio for Peace (1968), p. 14

 * Every human being, of whatever origin, of whatever station, deserves respect. We must each respect others even as we respect ourselves. This, as the sages of many lands have taught us, is a golden rule in individual and group, as well as international, relations.
 * Portfolio for Peace (1968), p. 92

View from the UN (1978)

 * It is far from my intention to claim that I have reached a very high stage on the path to attainment of the highest wisdom, or that I have attained complete "inner peace." However, I can claim that I practice bhavana every day. I try to cultivate the ethical aspects of Buddhism, and I believe that I have attained a greater degree of emotional equilibrium than most people. This explains why the tragic news of the sudden death (in a traffic accident) of my only son, Tin Maung Thant, on May 21, 1962, with minimal emotional reaction. For are not birth and death the two phases of the same life process? According to the Buddha, birth is followed by death, but death, in turn, is followed by rebirth.
 * p. 23

 * To understand my feelings — and my conception of the role of Secretary General — the nature of my religious and cultural background must first be understood. I should therefore like to outline not only my beliefs but also my conception of human institutions and of the human situation itself. As a Buddhist, I was trained to be tolerant of everything except intolerance. I was brought up not only to develop the spirit of tolerance but also to cherish moral and spiritual qualities such as modesty, humility, compassion, and, most important, to attain a certain degree of emotional equilibrium.
 * p. 69

title: U Thant


text:
Utilitarianism

Utilitarianism is a theory in normative ethics holding that the moral action is the one that maximizes utility. Utility is defined in various ways, including as happiness or pleasure, well-being and the lack of suffering. Utilitarianism is a form of consequentialism, which implies that the consequences of one's conduct are the ultimate basis for any judgment about the rightness or wrongness of that conduct. This view can be contrasted or combined with seeing intentions, virtues or the compliance with rules as ethically important.

The most prominent and influential utilitarians were Jeremy Bentham, John Stuart Mill, Henry Sidgwick, and Peter Singer.

A

 * The problem I have with utilitarianism is not that it is excessively rational, but that the epistemological foundations are weak. My problem is: What are those objects we are adding up? I have no objection to adding them up if there's something to add. But the one thing I retain from utilitarianism is that, basically, judgements are based on consequences. Certainly that's the sort of thing we do in the theory of the single individual under uncertainty; you make sure utility is defined only over the consequences. I view rights as arrangements which may help you in achieving a higher utility level.
 * Kenneth Arrow, in interview with J. S. Kelly, "An Interview with Kenneth J. Arrow", Social Choice and Welfare (1987)

B

 * By the principle of utility is meant that principle which approves or disapproves of every action whatsoever, according to the tendency it appears to have to augment or diminish the happiness of the party whose interest is in question: or, what is the same thing in other words to promote or to oppose that happiness.
 * Jeremy Bentham, An Introduction to the Principles of Morals and Legislation, 1798.
 * By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness (all this in the present case come to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil or unhappiness to the party who whose is considered: if that party be the community in general, then the happiness of the community; if a particular individual; then the happiness of that individual.
 * Jeremy Bentham, An Introduction to the Principles of Morals and Legislation, 1798.
 * Dr. Priestley published his Essay on Government in 1768. He there introduced ‘the greatest happiness of the greatest number.’ It was by that pamphlet, and this phrase in it, that my principles on the subject of morality, public and private together, were determined. It was from that pamphlet and that page of it, that I drew the phrase, the words and import of which have been so widely diffused over the civilized world. At the sight of it, I cried out, as it were, in an inward ecstasy, like Archimedes on the discovery of the fundamental principle of hydrostatics, eureka!
 * Jeremy Bentham, “Deontology, or the Science of Morality”, The British Critic, Quarterly Theological Review, and Ecclesiastical Record, vol. 16, no. 32 (1834), pp. 279-280

 * The day may come, when the rest of the animal creation may acquire those rights which never could have been withholden from them but by the hand of tyranny. The French have already discovered that the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor. It may come one day to be recognized, that the number of the legs, the villosity of the skin, or the termination of the os , are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line? Is it the faculty of reason, or, perhaps, the faculty of discourse? But a full-grown horse or dog, is beyond comparison a more rational, as well as a more conversible animal, than an infant of a day, or a week, or even a month, old. But suppose the case were otherwise, what would it avail? the question is not, Can they reason? nor, Can they talk? but, Can they suffer?
 * Jeremy Bentham, An Introduction to the Principles of Morals and Legislation (1798) & Vol. 2, New edition, corrected by the author (1823) pp. 235-236.

 * The utilitarian behaves sensibly in all that is required for preservation but never takes account of the fact that he must die. He does everything reasonable to put off the day of his death—providing for defense, peace, order, health and wealth —but actively suppresses the fact that the day must come. His whole life is absorbed in avoiding death, which is inevitable, and therefore he might be thought to be the most irrational of men, if rationality has anything to do with understanding ends or comprehending the human situation as such.
 * Allan Bloom, The Closing of the American Mind (New York: 1988), p. 290

D

 * In the case of the lower animals it seems much more appropriate to speak of their social instincts, as having been developed for the general good rather than for the general happiness of the species. The term, general good, may be defined as the rearing of the greatest number of individuals in full vigour and health, with all their faculties perfect, under the conditions to which they are subjected. As the social instincts both of man and the lower animals have no doubt been developed by nearly the same steps, it would be advisable, if found practicable, to use the same definition in both cases, and to take as the standard of morality, the general good or welfare of the community, rather than the general happiness; but this definition would perhaps require some limitation on account of political ethics.
 * Charles Darwin, The Descent of Man (1871), p. 81
 * As all men desire their own happiness, praise or blame is bestowed on actions and motives, according as they lead to this end; and as happiness is an essential part of the general good, the greatest-happiness principle indirectly serves as a nearly safe standard of right and wrong.
 * Charles Darwin, The Descent of Man (1871), p. 393

G

 * Utilitarianism is a great idea with an awful name. It is, in my opinion, the most underrated and misunderstood idea in all of moral and political philosophy.
 * Joshua Greene, Moral Tribes: Emotion, Reason, and the Gap Between Us and Them (2013), p. 106

 * Bentham and Mill introduced a perfectly general standard for measuring moral value and for making hard moral decisions: All actions are to be measured by the sum of their effects on happiness. Utilitarianism is a splendid idea (...) [b]ut it's also a highly controversial idea, the object of two centuries' worth of philosophical debate.
 * Joshua Greene, Moral Tribes: Emotion, Reason, and the Gap Between Us and Them (2013), p. 156

 * We can summarize utilitarianism thus: Happiness is what matters, and everyone's happiness counts the same. This doesn't mean that everyone gets to be equally happy, but it does mean that no one's happiness is inherently more valuable than anyone else's.
 * Joshua Greene, Moral Tribes: Emotion, Reason, and the Gap Between Us and Them (2013), p. 170

 * Utilitarianism is a very egalitarian philosophy, asking the haves to do a lot for the have-nots. Were you to wake up tomorrow as a born-again utilitarian, the biggest change in your life would be your newfound devotion to helping unfortunate others.
 * Joshua Greene, Moral Tribes: Emotion, Reason, and the Gap Between Us and Them (2013), p. 275

H

 * I don’t know what the best normative ethical theory is for individuals in their private lives. But when we talk about making laws and implementing public policies in Western democracies that contain some degree of ethnic and moral diversity, then I think there is no compelling alternative to utilitarianism. I think Jeremy Bentham was right that laws and public policies should aim, as a first approximation, to produce the greatest total good.
 * Jonathan Haidt, The Righteous Mind: Why Good People are Divided by Politics and Religion (2012), Chapter 11: Religion Is a Team Sport

 * The utilitarian notion...has the fatal limitation that it attempts to assign limits to what is, or may in the future become, useful, in accordance with a more or less arbitrarily restricted standard of what constitutes utility.
 * E. W. Hobson, Mathematics, from the points of view of the Mathematician and of the Physicist (1912) an address delivered to the Mathematical and Physical Society of, p. 10.

M

 * I regard utility as the ultimate appeal on all ethical questions; but it must be utility in the largest sense, grounded on the permanent interests of man as a progressive being. Those interests, I contend, authorize the subjection of individual spontaneity to external control, only in respect to those actions of each, which concern the interest of other people.
 * John Stuart Mill, On Liberty (1859), Chapter 1

 * the happiness which forms the utilitarian standard of what is right in conduct, is not the agent's own happiness, but that of all concerned. As between his own happiness and that of others, utilitarianism requires him to be as strictly impartial as a disinterested and benevolent spectator. In the golden rule of Jesus of Nazareth, we read the complete spirit of the ethics of utility. To do as one would be done by, and to love one's neighbour as oneself, constitute the ideal perfection of utilitarian morality.
 * John Stuart Mill, Utilitarianism (1861), Chapter 2

 * The ultimate end, with reference to and for the sake of which all other things are desirable (...), is an existence exempt as far as possible from pain, and as rich as possible in enjoyments, (...) This, being, according to the utilitarian opinion, the end of human action, is necessarily also the standard of morality; which may accordingly be defined, the rules and precepts for human conduct, by the observance of which an existence such as has been described might be, to the greatest extent possible, secured to all mankind; and not to them only, but, so far as the nature of things admits, to the whole sentient creation.
 * John Stuart Mill, Utilitarianism (1861), Chapter 2

 * The utilitarian morality does recognise in human beings the power of sacrificing their own greatest good for the good of others. It only refuses to admit that the sacrifice is itself a good. A sacrifice which does not increase, or tend to increase, the sum total of happiness, it considers as wasted. The only self-renunciation which it applauds, is devotion to the happiness, or to some of the means of happiness, of others; either of mankind collectively, or of individuals within the limits imposed by the collective interests of mankind.
 * John Stuart Mill, Utilitarianism (1861), Chapter 2

 * All desirable things...are desirable either for the pleasure inherent in themselves, or as means to the promotion of pleasure and the prevention of pain.
 * John Stuart Mill, Utilitarianism (1861), Chapter 2

 * The utilitarian doctrine is, that happiness is desirable, and the only thing desirable, as an end; all other things being only desirable as means to that end.
 * John Stuart Mill, Utilitarianism (1861), Chapter 4

 * Again, defenders of utility often find themselves called upon to reply to such objections as this—that there is not time, previous to action, for calculating and weighing the effects of any line of conduct on the general happiness. This is exactly as if any one were to say that it is impossible to guide our conduct by Christianity, because there is not time, on every occasion on which anything has to be done, to read through the Old and New Testaments. The answer to the objection is, that there has been ample time, namely, the whole past duration of the human species. During all that time mankind have been learning by experience the tendencies of actions.
 * John Stuart Mill, Utilitarianism (1861), Chapter 2

 * That the morality of actions depends on the consequences which they tend to produce, is the doctrine of rational persons of all schools; that the good or evil of those consequences is measured solely by pleasure or pain, is all of the doctrine of the school of utility, which is peculiar to it.
 * John Stuart Mill, Bentham, Dissertations and Discussions, London, 1859

 * Granted that any practice causes more pain to animals than it gives pleasure to man; is that practice moral or immoral? And if, exactly in proportion as human beings raise their heads out of the slough of selfishness, they do not with one voice answer 'immoral,' let the morality of the principle of utility be for ever condemned.
 * John Stuart Mill, Dr. Whewell on Moral Philosophy (1852), in Dissertations and Discussions: Political, Philosophical, and Historical, vol. 2, London: John W. Parker and son, 1859, p. 485.

 * It is not human life only, not human life as such, that ought to be sacred to us, but human feelings. The human capacity of suffering is what we should cause to be respected, not the mere capacity of existing.
 * John Stuart Mill, Capital Punishment (April 21, 1868), in The Collected Works of John Stuart Mill, Toronto, 1988, vol. 28, p. 270

 * A person may cause evil to others not only by his actions but by his inaction, and in either case he is justly accountable to them for the injury. The latter case, it is true, requires a much more cautious exercise of compulsion than the former. To make any one answerable for doing evil to others, is the rule; to make him answerable for not preventing evil is, comparatively speaking, the exception. Yet there are many cases clear enough and grave enough to justify that exception.
 * John Stuart Mill, On Liberty, Ch. 1: Introductory

 * The satisfaction of the much stigmatized  animal propensities," or  carnal desires," whatever they are, may be just as exemplary and noble as the satisfaction of the desire for knowledge or opulence; and they are, in fact, frequently more so. The only rational characterization of a low desire is one incapable of yielding to the universe in its satisfaction large returns of happiness. And a high desire is simply one affording to the universe in its satisfaction wide and profound welfare. The only reason why any desire, so-called "high" or so-called '' low," should be kept in abeyance is that its satisfaction will not contribute to the utilities. There is no reason why any desire capable of satisfaction possessed by a living being should not be satisfied, except that its satisfaction may interfere with the satisfaction of other more valuable desires possessed by the being himself or by other beings.
 * J. Howard Moore, Better-World Philosophy: A Sociological Synthesis (1899), pp. 16–17

 * Each living being of the universe, therefore, sustains to every other living being the relation of possible right and wrong, but to the insentient universe no such relation exists. Right is that relation which is conducive to happiness, or welfare, or complete living, or whatever synonym is preferred. Wrong is that which conduces to the opposite of happiness—misery, ill-fare, maladaptation.
 * J. Howard Moore, Better-World Philosophy: A Sociological Synthesis (1899), pp. 79–80

 * Why should living beings struggle against each other, except as they struggle to advance the general welfare? Happiness is just as valuable and just as beautiful a thing in one being as in another. Some have greater talent for it than have others but it is a state of sweetness and elation always and everywhere. And each living being, in deliberating on the problem of the proprieties, should realize the fact that, as a matter of fact, it is a matter of indifference whether this relation belongs to his sensorium or to some other sensorium. It is insane for each being to insist that he, as an organism, is the one organism to whom pleasure is indispensable. The only indispensable is that pleasure be maximized. If a definite amount of happiness is to be experienced, it is, in the eyes of the absolute, a matter of indifference whether this happiness is experienced by one individual or by another, by self or by some other conscious portion of the universe.
 * J. Howard Moore, Better-World Philosophy: A Sociological Synthesis (1899), pp. 157–158
 * Those things, thoughts, beings, acts, and instincts which help us to the pleasurable experiences of life we call good, and those which deprive us of pleasure or which bring upon us painful experiences we call bad. This is the supreme standard—Utility. Is the thing, thought, being, act, or impulse useful? Does it lead directly or indirectly to happiness and well-being? If it does, it is right, proper, and good. If it does not, it is wrong, improper, and bad.
 * J. Howard Moore, Ethics and Education (1912), p. 53
 * The well being of others is on an average as important as our own, and should as a general thing be appraised at the same value. If a certain amount of happiness is scheduled to fall to the lot of the earth, it makes absolutely no difference whether it falls on me, or on you, or on somebody a thousand miles away. It would serve the ends of absolute ethics quite as well if it fell on an insect or a horse as if it fell on a man. The only important thing from the standpoint of universal good is that the pleasure be experienced. It is not important what particular individual or species is the beneficiary. It might even go to another world, and be just as satisfactory to a universal well-wisher, who looked at Cosmos from the serene altitudes of pure reason, without any prejudices whatever one way or another in the matter. This is the ideal. It is a long, long way from our natures. But only in so far as we approximate this ideal do we rise above those imperfections of our being which have been ground out by the methods that have operated in the development of life on earth.
 * J. Howard Moore, Ethics and Education (1912), pp. 54–55

N

 * Hedonism, pessimism, utilitarianism, or eudaemonism, all those modes of thinking which measure the worth of things according to pleasure and pain, ... are plausible modes of thought and naïvetés, which every one conscious of creative powers and an artist’s conscience will look down upon with scorn. ... We regard your seriousness as more dangerous than any kind of levity. ... Well-being, as you understand it—is certainly not a goal; it seems to us ... a condition which at once renders man ludicrous and contemptible.
 * Friedrich Nietzsche, Beyond Good and Evil, § 225 (Helen Zimmern trans.)

P

 * Critics would argue that conceiving the end of life as a perpetual cosmic orgasm is the reductio ad absurdum of classical utilitarianism. But will posthuman superintelligence respect human conceptions of absurdity?
 * David Pearce, "Humans and Intelligent Machines: Co-evolution, Fusion or Replacement?" (2012/2021)

 * Perfect the Will, the Mind, Feeling, their corporeal organs and their material tools; be useful to yourselves, to your own ones, and to others; and Happiness, insofar as it exists on this earth, will come of itself.
 * Bolesław Prus, The Most General Life Ideals, 2nd, revised edition, Warsaw, 1905. (Newspaper serialization, 1897–99; 1st book edition, 1901).

O

 * In their time, Bentham's ideas promoted progress, reform, wider democracy, and the amelioration of undesirable social conditions. Bentham lived... when common people, the "labouring poor," had little voice and no vote... Their toil and sacrifices enhanced the power of the nation, the glory of its rulers, the wealth of industrialists and merchants, and the indolent ease of the aristocrats. Yet here was a philosopher who said that people are people regardless of their social position. ...[L]egislators ought actively to augment the total happiness of the community. Instead of the people serving the state, the state should serve the people. ...[H]is slogan for government was "Be quiet." But he did not worship laissez-faire as a principle to be accepted blindly. ...[T]he state should monopolize the issue of paper money, thereby saving interest on its borrowing. It should... operate life and annuity insurance, and tax inheritance, monopolies, [etc.] ...Bentham's idea of diminishing marginal utility of money suggested an argument for the redistribution of income. ...[M]ore happiness will be gained by the poor... than will be lost by the wealthy... Bentham's devotion to the greatest good for the greatest number led him to... advocate for.. democratic reforms. He supported universal (male) suffrage, equal electoral districts, annual parliaments, and the secret ballot. He opposed the monarchy and the, arguing that only in a democracy do the interest of the gonernors and the governed become identical. ...Bentham urged a system of national education, even for pauper children. Frugality Banks... should... stimulate saving by the poor. should provide jobs for unemployed workers during slack times. ...He designed ...a model prison that would reform criminals rather than punish them. No wonder Bentham and his circle of intellects (including James Mill, John Stuart Mill, and Ricardo) were called "philosophic radicals."
 * Jacob Oser, Stanley L. Brue, The Evolution of Economic Thought (1963, 1988) 4th edition, pp. 122-123.

R

 * It appeared to me obvious that the happiness of mankind should be the aim of all action, and I discovered to my surprise that there were those who thought otherwise. Belief in happiness, I found, was called Utilitarianism, and was merely one among a number of ethical theories. I adhered to it after this discovery.
 * Bertrand Russell, The Autobiography of Bertrand Russell, p. 39

S

 * This utilitarian view of the mind ... is an external view only, which marks the place and conditions of the mind in nature, but neglects its specific essence. ... If the intellect is a device produced in organic bodies to expedite their processes, these organic bodies must have interests and a chosen direction in their life; otherwise their life could not be expedited, nor could anything be useful to it.
 * George Santayana, The Genteel Tradition in American Philosophy (1911), p. 57

 * Utility is the great idol of the age, to which all powers must do service and all talents swear allegiance.
 * Friedrich Schiller, The Aesthetic Education of Man, Second Letter.

 * Those proud Islanders whom many unduly honour, know no watchword but gain and enjoyment. Their zeal for knowledge is only a sham fight, their worldly wisdom a false jewel, skilfully and deceptively composed, and their sacred freedom itself too often and too easily serves self-interest. They are never in earnest with anything that goes beyond palpable utility. All knowledge they have robbed of life and use only as dead wood to make masts and helms for their life's voyage in pursuit of gain.
 * Friedrich Schleiermacher, On Religion: Speeches to its Cultured Despisers, J. Oman, trans. (1898), pp. 9-10

 * The good of any one individual is of no more importance, from the point of view...of the Universe, than the good of any other; unless, that is, there are special grounds for believing that more good is likely to be realized in the one case than in the other.
 * Henry Sidgwick, The Methods of Ethics, book 3, chapter 13, section 3 (7th ed., 1907)

 * We have next to consider who the “all” are, whose happiness is to be taken into account. Are we to extend our concern to all the beings capable of pleasure and pain whose feelings are affected by our conduct? or are we to confine our view to human happiness? The former view is the one adopted by Bentham and Mill, and (I believe) by the Utilitarian school generally: and is obviously most in accordance with the universality that is characteristic of their principle. It is the Good Universal, interpreted and defined as ‘happiness’ or ‘pleasure,’ at which a Utilitarian considers it his duty to aim: and it seems arbitrary and unreasonable to exclude from the end, as so conceived, any pleasure of any sentient being.
 * Henry Sidgwick, The Methods of Ethics, book 4, chapter 1, section 1 (7th ed., 1907)

 * How far we are to consider the interests of posterity when they seem to conflict with those of now-existing human beings? The answer to this, though, seems clear: the time at which a man exists can’t affect the value of his happiness from a universal point of view; so the interests of posterity must concern a utilitarian as much as those of his contemporaries—except in that the effect of his actions on the lives and even the existence of posterity must be more uncertain.
 * Henry Sidgwick, The Methods of Ethics, book 4, chapter 1, section 2 (7th ed., 1907)

 * The core precept of utilitarianism is that we should make the world the best place we can. That means that, as far as it is within our power, we should bring about a world in which every individual has the highest possible level of wellbeing.
 * Peter Singer and Katarzyna de Lazari-Radek, Utilitarianism: A Very Short Introduction (2017)

 * The only justifiable stopping place for the expansion of altruism is the point at which all whose welfare can be affected by our actions are included within the circle of altruism. This means that all beings with the capacity to feel pleasure or pain should be included; we can improve their welfare by increasing their pleasures and diminishing their pains.
 * Peter Singer, The Expanding Circle: Ethics, Evolution, and Moral Progress (1981)

 * The kind of equality utilitarianism supports is given by Bentham’s formula...: ‘everybody to count for one, and nobody for more than one’...Utilitarianism seeks to maximize happiness, and in deciding how to calculate whether happiness is being maximized, no one’s pleasures or pains should count for less because they are peasants rather than aristocrats, slaves rather than slave-owners, Africans rather than Europeans, poor rather than rich, illiterates rather than doctors of philosophy, children rather than adults, females rather than males, or even, as we have seen, non-human animals rather than human beings.
 * Peter Singer and Katarzyna de Lazari-Radek, The Point of View of the Universe: Sidgwick and Contemporary Ethics (2017), p. 349

 * The sentiment to which [the utilitarian] appeals is generalized benevolence, that is, the disposition to seek happiness, or...good consequences, for all mankind, or perhaps for all sentient beings.
 * J. J. C. Smart, An outline of a system of utilitarian ethics, in Smart, J. J. C. & Williams, B. Utilitarianism For and Against, Chapter I. Introductory

 * Another type of ultimate disagreement between utilitarians, whether hedonistic or ideal, can arise over whether we should try to maximize the average happiness of human beings...or whether we should try to maximize the total happiness or goodness...Would you be quite indifferent between (a) a universe containing only one million happy sentient beings, all equally happy, and (b) a universe containing two million happy beings, each neither more nor less happy than any in the first universe? Or would you, as a humane and sympathetic person, give a preference to the second universe? I myself cannot help feeling a preference for the second universe.
 * J. J. C. Smart, An outline of a system of utilitarian ethics, in Smart, J. J. C. & Williams, B. Utilitarianism For and Against, Chapter 4. Average happiness versus total happiness

 * [A] purely hedonistic utilitarian, like Bentham, might agree with Mill in preferring the experiences of discontented philosophers to those of contented fools. His preference for the philosopher’s state of mind, however, would not be an intrinsic one. He would say that the discontented philosopher is a useful agent in society and that the existence of Socrates is responsible for an improvement in the lot of humanity generally.
 * J. J. C. Smart, An outline of a system of utilitarian ethics, in Smart, J. J. C. & Williams, B. Utilitarianism For and Against, Chapter 3. Hedonistic and non-hedonistic utilitarianism

 * It's the flock, the grove, that matters. Our responsibility is to species, not to specimens; to communities, not to individuals.
 * Sara Stein, Noah's Garden, 1998.

W

 * Before the age of adulteration it was held that behind each work there stood some conception of its perfect execution. It was this that gave zest to labor and served to measure the degree of success. To the extent that the concept obtained, there was a teleology in work, since the laborer toiled not merely to win sustenance but to see this ideal embodied in his creation. Pride in craftsmanship is well explained by saying that to labor is to pray, for conscientious effort to realize an ideal is a kind of fidelity. The craftsman of old time did not hurry, because the perfect takes no account of time and shoddy work is a reproach to character. But character itself is an expression of self-control, which does not come of taking the easiest way. Where character forbids self-indulgence, transcendence still hovers around.
 * When utilitarianism becomes enthroned and the worker is taught that work is use and not worship, interest in quality begins to decline. … There is a difference between expressing one’s self in form and producing quantity for a market with an eye to speculation. Péguy wished to know what had become of the honor of work. It has succumbed to the same forces as have all other expressions of honor.
 * Richard Weaver, Ideas Have Consequences (Chicago: 1948), pp. 73-74

title: Utilitarianism


text:
Philip D. Zelikow

Philip D. Zelikow (born September 21, 1954) is the Counselor of the United States Department of State. He was also director of the Miller Center of Public Affairs at the University of Virginia until February 2005. He is perhaps best known as the executive director of the 9/11 Commission.

Sourced

 * One reason you tend to doubt conspiracy theories when you've worked in government is because you know government is not nearly competent enough to carry off elaborate theories. It's a banal explanation, but imagine how efficient it would need to be.
 * Quoted in

title: Philip D. Zelikow


text:
Talk:Alan Kay

to think that there is someone who stands as a pioneer in computer technology is awe- evoking notion. Alan Kay is someone who has developed and help create technologies that most everyone uses now and also uses technologies that were influenced by these other technologies.

Comment from Alan Kay

I recognize all of these quotes except for: "To add to the school issue, when my daughter was only 8 years old she said, "School is such a waste of time. We should go straight to university and learn a profession." (Rafi Borenstein)"

I don't have a daughter. And I don't think one should go to university to learn a profession.

Best wishes to all,

Alan

Paris Hilton
“The Best Way to Predict the Future is to invent it.” Paris Hilton just tweeted this quote yesterday twitter.com/parishilton She probably meant it in the social science sense.

Quote appearing on Slashdot
''They are relatively good but absolutely terrible. -- Alan Kay, commenting on Apollos''

I cannot find a source. What is 'Apollos'? Does this have to do with computer science or the space program?

--195.212.29.186 10:21, 20 December 2013 (UTC) I believe he revers to the Apollo/Domain workstations http://en.wikipedia.org/wiki/Xerox_Alto#Diffusion_and_evolution

Unsourced

 * If you don't fail at least 90 percent of the time, you're not aiming high enough.
 * Chris Crawford on Game Design

 * By the time I got to school, I had already read a couple hundred books. I knew in the first grade that they were lying to me because I had already been exposed to other points of view. School is basically about one point of view — the one the teacher has or the textbooks have. They don't like the idea of having different points of view, so it was a battle. Of course I would pipe up with my five-year-old voice.
 * Alan Kay by Scott Gasch

 * Simple things should be simple, complex things should be possible.
 * The Wiki Way: Quick Collaboration on the Web, Bo Leuf, Ward Cunningham

 * OOP to me means only messaging, local retention and protection and hiding of state-process, and extreme late-binding of all things. It can be done in Smalltalk and in LISP. There are possibly other systems in which this is possible, but I'm not aware of them.
 * E-Mail

 * The real romance is out ahead and yet to come. The computer revolution hasn't started yet. Don't be misled by the enormous flow of money into bad defacto standards for unsophisticated buyers using poor adaptations of incomplete ideas.
 * Squeak: About page: What is Cool about Squeak

title: Talk:Alan Kay